about the sense of moods

This space without time that exists in between us is not a certain mood. What I refer to, is an inner activity that is going on all the time. It is what we are inside. And it also appear to us as an independently shared interaction there, in that space. A mood is something else. A kind of expectation. Like with a child. He expects to be cared for in a lot of ways, or he will become quite moody or even violent. At times he will also act in ways to release the tension created by moods around him. But we do not need his kind of expectations because we have this space, and its place outside of time. We express its activity directly in between us when it is allowed to flow freely in a healthy shared space. Free from moods. We just move in and out of it with what we are. These moods have patterns and certain roles prefixed in them. They passify us and turn the power of our impulses over to someone else, and us into passiveness. I think these roles are linked back to our first family. They are repetetive patterns of behavior, of moods to be fulfilled by someone else in a surrounding where they no longer have a purpose. They just linger on as moods. And as worn out behavioral patterns. They really are what destroys our access to this independently shared space without time.
I can sense them all over the place. And I always want to go beyond them. They are quite annoying.

more on our shared place without time

There is an active, intelligent consciousness active in that between of space that is us. We turn it into a shared me, and into relations of you and me in independent interaction. It is a timeless body of now, everywhere at the same time. It is also a body of shared participative power and knowledge outside of individuality common to us all. And in this way it is a non material experience of an immediate space of information that wants to be expressed in itself, through us. Here we bring the invisible to the visible and materialize its non-material reality. Our mind enters this space, or field of energy as impulses. And we ceases to exist as a physical property with mass and begin to act as patterns of energy. These patterns, or forms of energy determines the true nature of our relations, and how the visual order of this information interact in this shared space of energy between us.
We move into it, emit our physical energy and appear. Then we move away from one another, but we can stay connected and act as though we were one thing, no matter how far apart we are. Here we are these shared thoughtlike forms of a cosmic potentiality which finds this reality of consciousness in us. It also directs and coordinates the flow of our life.

facing the giant

The ordinariness is the community we have become that has clumped itself together into a big, stupid, contradictory and dangerous giant with an inferiority complex that makes it impetuous. It is constantly paying attention to everything around it. Not on what itself brings into it. But what it incessantly notices in others. Therefore, it also becomes a little sluggish and slow because it does not have a presence in itself, in its own feelings. And that will make it feel stupid and become self-defensive. In Sami it is called stallo. And it is something that everyone faces and must overcome. Otherwise, it will eat you. It is something I have to wrestle with every day when I get out of bed.

about anxiety

The anxiety of the ordinary, how false or genuine I am in it, and how much I want to dislike myself, is determined by how much I dare to be in line with the consequences of what I am, which does not fit into ordinariness.

my relation to inspiration

One aspect of ordinariness is its paternal “thinking”. And what it once decided to, was the way we should relate to our own mind, and where to find its source of origin. How we should act to acquire it. We have learned through paternal ordinariness how we should relate to the primal root of abstract inspiration. That it is ordinariness that should provide us with it. We should get it from there if we want to get acceptance. Not from any actual experiences of our senses in relation to individual life and its place outside of time, common to all of us with its unique expression in every individual. Even if you have a vague feeling of not being authentic, or true to yourself, your experiences and others. Ordinariness have this paternal way of deciding how you should go about relating to your mind, and mold your inspiration according to what is “accepted” through ordinariness. But what if my source of origin is a shared source, related to a creative property of something experienced from both within, and outside of individuality. A relation to this kind of primal source of origin often makes it difficult to align it with the “ordinariness” of what accepted “thinking” should be, or be related to. But I would embarrass myself if i didn’t listen to it. As I would try to be something that I am not, and dispise myself for doing it. Because this alignement is crucial to all my relations. We can have no common relation to being without it.
I think this ordinariness no longer have a relation to this origin and its source of spontaneus information.
It has only one source. The maternal “womb” of usualness.

about my relation to love

No one are like anyone else. If there is a feeling of cognitive distorsion with the ordinary way of things or usualness, there is something wrong with the usualness relation to my individuality. A consequence I can live with. Because if I try to live like that and it didn’t turn out like usualness wants to have it, I would dispise myself for not being authentic or true to myself and others. It would be quite embarrasing for me. And create a great deal of anxiety. Feelings is one such “thing”. As we learn to conceptualize it to control it. To make it an object for the mind. But to learn closeness by the controlled distance of usualness is not learning to be authentic. We just learn how to appease and behave with this “object” towards others as a substitute for our true feelings. Its a controlled feeling where usualness dictate the accepted ways of expressing what you feel. But no one really is this “usualness”. It is a learned behavior of adjustment to our environment and its commonality. Our feeling of love and caring is not something that can be restricted to certain conditions, or something to be expressed according to certain defined and accepted rules of this usualness. We learn this as we grow up. It is an immediate experience of sharing our genuine and timeless being with someone else. And we relate to it not as something dictated by an objective view, we relate to its source of origin inside us as a shared participative power outside of individuality common to us all, and in this way unobstructed in how it wants be expressed in itself.
There is of course nothing more destructive to this kind of closeness than making it common or ordinary. Like when we deform the connection to its power in ourselves. Or stubbornly stay inside the maternal womb of “usualness” for too long. Or get stuck in the paternal hell of objectifying our relations with a moral code.
How can anyone relate to that?

about tempiternity or the eternal now

In my view of life, it is all relations. There is no temporal priority of rationality. Because there is always a danger of “intellectual colonization”, in which we too readily apply our personal and cultural pre-conceptions onto someone else. Thereby making the other an intellectual extension of ourselves. This just reveals how far we are from the sense of our “place-without-time”. Or our inner apprehension of reality as a participative knowledge of consciousness. We live in a form of cultural amnesia, far away from the awareness of this place as a living condition of something both within, and outside of ourselves. Something that is alive inside both people and places.
It is not time that link us to the present. We do not derive our origin or identity from time.
Our life is an annexation of this experience of nonlocality. Or place-without-time.

a view from the inside out

If I resist the contemporary approach to make psychic experiences “objects” of my mind. And instead view them as a non-material reality of emerging virtual states. And consider my inner life as a process of that psychic reality coming into consciousness where I am located in my present particular “position” of mind, and in relation to that process, I then act on its appearence. This I think, better correspond to the pre-formed conditions of “information” that is my potential emergence of reality, than any restrictive materialistic objectification do. And I also think that this is what is referred to historically as the energy content of archetypes, the spirit world, and the personification of deities. The immediate source of experience in people and places. Also, my experiences will come to be determined by how I interact with that content of “information”.
Because I view these states of potentiality as an innate capacity. A process of life and of transformation, relative to our impulses that directs and coordinates the flow of our mind as a realization of consciousness created from this non-empirical property of reality. And it then appears to the mind as a phenomenon for us to interpret. Which is how we bring the invisible to the visible, and materialize the flow of our individual ”position” in this non-material reality, and its potentiality of emergent life that we share with others as an independent urge toward the growth of consciousness.
But by over objectifying this timeless state, or nonlocality, we risk loosing its living quality. We become too materialistic and stop listening.
We loose our psychic body of awareness, and the soul of the world.

Psychic stress, imbalance and spontaneity

Psychic stress is something coming out of an imbalance. We have created a society where we educate professionals, but not people. From an early age we are taught look at ourselves from a position depending on the wheels of commerce, and of servitude, where the nature of people are not accounted for. We are trained to live under the grinding demands of rationality without paying attention to our individuality, or its collective human aspects, and in tune with our own impulses. And we wonder why people get soaked up in self-pity, in anxiety and frustration, then flooding the world with it.
There is an obvious imbalance here, and many of us have to work ourselves through it, to find a more candid relation to ourself, and to something more of an unconditional spontaneity and individuality.
This disconnectedness seems to be the prevelent attitude in all public life today.

consciousness is observed creation

If I acquire an independent relationship to the shared emergent forms of the processes that makes up our predefined non-material reality, and of its influence on future empirical possibilities. I relieve my consciousness of them in a way that makes the reality I share, the one created just for me, and the one I was born into, become the part of life that I emit to others. Because this is the “nature” that i have. And it is the part of me that makes me aware of having a presence of non-material virtual forms. And that I am born into a space, a consciousness, where the past and the future is thought to exist simultaneously in this one geometrical object where all the time exists all of the time within that experience. I have to accept that this space i call consciousness, where all of reality appears to its observer as one single piece of time, while its motion to our directed thinking, is thought of as a single frozen piece of a periodic pattern of all times, and not something timeless emerging from a preformed virtual state beyond consciousness to our second, or inner attention, and that there is a reality that is emerging out of an observation created by symbolic information.

the physics of the mind

Consciousness and its expansion as we have formulated it in the big-bang, or any creation story, is the emerging observer all reality must have in order to create existence, and to be able to hold it in symbolic integration. As I am a subject of consciousness, a potential to appear in the empirical world and act in it, I come into existence as a phenomenon of a virtual state predefined in a background of nonmaterial forms. I have to put the phenomenon in the noumenon. This is what we have always done, and still do according to the laws of physics. It is also what australian aboriginal people refer to with the experience of dreamtime, and the north american indians refer to with the great mystery, or what the traditional experience in northern sweden and finland refers to with the powers located in people and places. Of being observers. We have to realise that our being, and the entire visible world is an emanation out of a non-empirical background which is actually the primary reality, while the emanated world is secondary. And since the realm of potentiality are more thoughtlike than thinglike, our consciousness consist of this invisible background that finds its properties or nature of reality in us. And as a continuation of this something out of a background of potentiality, I am the realisation of this non-material form of symbolic reality, of that kind of imagination, and of its dreamings.
I am an actor in a world of dreams.

my nature has earth dreamings

There is an active, intelligent consciousness in that between of space that is us. A space that is also a shared me, and of you in independent interaction. It is a timeless now, everywhere at the same time. Its properties is the light of consciousness, and of illumination, a constant feedback-loop sometimes called journeying or a calling. And in this space, I relate to earth both as an organic body, and as a psychic entity at the same time in its ever-recurring processes of preformed creations that is its own dreamings. In this space, I can also relate to the dreamings of an eternal child and his dreams beyond time and space. They are the dreamings of humanity that appear as processes of pre-conscious virtual states of information. It is the dreams of another awareness. Of a great timeless beyond of pure mind as the dreamings of an emergent reality of psychological origin and substance, of periodic patterns of symbolic information that is intentions independent of us and the acting force of what we do in the physical world. Generated by the appearence of the earth and the dynamics of its processes of future empirical possibilities as they are not imposed from without, but arises from within the dreamings endogenously. But first the eternal child is unconsciously lived out as a compulsory need of emotional female nourishment. Of attachement to objects, people and ideas. He is held captive by them, since his dreamings are not acknowledged as coming from him. Even more so, if we also lack the reality of earths dreamings.
But that is also how we get to notice him.

our relation to climate change is a trophic cascade

When the public reasoning again seems to fall into rational lapses on consensus, I felt it was time to re-publish this article I wrote a few years ago.

200 years ago there were less than a billion people on earth. Between 1900 and 2000, the increase in the world’s population was three times greater than in the entire history of mankind. The earth now has close to 8 billion people.
At the same time, in 1900 there were about 5000 cars in the world, and no trucks or buses. In 2010, there were about 1 billion 200 million cars in the world that emitted exhaust gases into the air together with our industries. Each year, there are about 85 million new cars added.
Almost 8 billion people eat, use water, produce waste and pollution in a way that has never happened on earth in this scale before.
We must also not forget that human exploitation of our natural resources for all these people at the same time also increases these levels. Up to 500 million tonnes of heavy metals, solvents and toxic sludge enter the global water supply every year. In developing countries alone, as much as 70 percent of all industrial waste is dumped unfiltered, directly into rivers, lakes and streams.
Our actions affect the earth in a way it has not encountered before. And this has happened only in the last 200 years of its history.
From the climate scientist’s point of view, there are significant disturbances in the physical and ecological systems of the earth. And what they find in support of a rapidly changing climate is not a loose assumption. Their results confirm that the changes caused by human activity are happening right now, it is not a question of whether it will have an effect, it is happening right now. It is about what the result of this effect will be for us. How we organically change our earth. And where our total dependence on life comes in terms of the survival of all life on earth, since more than 10,000 species are exterminated each year due to human influence. They are gone forever. This is something that happens solely because of land degradation as a result of our greenhouse gas emissions and from our over-exploitation of the earth in terms of global logging of forests, careless land exploitation for agriculture, global urban expansion, mining in the form of open-pit mining, oil-sand and oil extraction.
If we make assumptions based on an extension of this perspective, then we are actually talking about changes that are already interfering with our everyday lives in a way that is not just about independent coincidences in the environment of one species alone.
What we are doing now is already about survival.

Trophic cascade reasoning often seems to be more down to earth and more practically applicable in its way of showing how relationships have consequences in a more natural way than consensus arguments. No matter what scale we choose. The larger the scale, the greater the impact.

It’s about how we relate to our surroundings. To our nature and others. That everything is connected in ways that are often invisible. That we acknowledge that they are there and that we have a part in these contexts. From the personal to the global. Everything is a relationship.

This video is an example of a local scale.

How wolves change rivers

When the “atmosphere” is also something inside us

There is a resemblance of the anxiety and frustration and self-pity present in some of the discomforts that exists today, and some of the traditional views that this is something determined by the state in which our second attention or “dreambody” is situated. Here the dreambody is used to point to a more specific something. An immaterial experience. Like the etheric body, mental body, energy body, or the more familiar christian concept of the soul. An emotional state of connectness. Instead of just mechanically using the academic word psyche, which is often used to relate to a more physical, or material aspect of knowledge.
But since almost everything about how we look upon ourself and the world, depends on the part of the human consciousness that can move outside of matter. This second attention, or “Dreambody” concept creates a vehicle, a relation, and something to communicate with directly.
We get an “etheric” or psychic body. A relation to an “atmosphere”, or a sense of something that determines how we connect to the world.
When we feel disconnected, or lost, it is often experienced as we are being suffocated by someone or something. We feel deprived of any direct participation with life, and we sense that we have lost our “etheric” connection. It has been taken away, or stolen from us. Or maybe we just had to learn to ignore it for our own good. But we must have this in between to enter into life, if we ever want to participate in it directly. Unfortunately, we have all learned to supress the anxiety and frustration this “etheric” body creates by our ignorance, and from an outside lack of acknowledgement of its existance. As a consequence, most of us have come to believe that this is not our reality. And many more begin to think that this can only be solved with dominance, or an authoritarian approach to keep it gone. Not by looking at the anxiety and frustration that we repeatedly create on our own, and place in between ourselves and the others “out there”.
Because as we bring it into the world, we make our anxiety and frustration appear over and over again, without end.
Nothing ever changes. We just keep on going, and repeat ourselves.

about the physical properties of spirituality

Light and consciousness transcends time and place. They both have characteristics that appears the same anywhere. The closer you get to it, the closer you get to here and now. Time slows down to nothing and distance seems to disappear into thin air. Everything becomes a matter of how we relate to it. It becomes a balance between the experiences of the world as a materialistic, and physical, or immaterial and emotional phenomenon. Also, since light does not have a mass, and always travels with the same speed, light and consciousness appears to exist somewhere beyond space and time. We don’t experience them in between. They travel nowhere, and it takes them no time to do so. They appear in one person, in one physical space, and reappears in another, seemingly out of nowhere. We will therefore assume that consciosness is everywhere at the same time, and its quality seem to have existed somewhere outside of any physical space before we ever got to attain it. With light it also shares the ability to appear in the chemical, biological and physical processes we get in streams of packaged energy. Light behave as consciousness, and consciousness behave as space, so these packages of light will not always behave as matter. They will also consist of energy and pure mind. We can therefore conclude that everything we say about the behavior of light, we can also say about space, or the behavior of consciousness. And they both seem to point to this something beyond time and space. Beyond the physical reality that we apprehend by our senses. They exist somewhere in something before they get interpreted by our mind. I speak here of a quality that we can never experience directly. It rather emmits itself from a reality outside the light of consciousness. Carrying the ability to manifest itself locally as space everywhere. This zero mass reality is called the spacetime continuum. And it is from this source conscious life is created. It is the stream of emergent reality that we can only know about through the energy it releases. We experience it as self-contained small quantums of pure mind that manifests itself as space, everywhere in time. Because time is place, and space is consciousness.
They are the physical properties of mind that translates into the reality of light.
To sum up, we can use the terminology of Immanuel Kant.
Since we cannot know anything about the “thing-in-itself”, we transmit the phenomenon of what is apprehended from the spacetime continuum into space and time. To the noumenon.
Light has become our way of illuminating the symbolic reality of consciousness.

on the voice of reflection

Memory is what we refer to when we seek answers to something. What we call memory is our personal way of asking questions to the voice within us that partly relates to what we have learned in order to adapt to the surrounding environment that constitutes our time. Partly also to a present older layer in our ourselves, where this voice is a constant reminder of the relationship we have to our more fundamental ways of functioning. Here it exists abandoned, almost without recognition, and we experience it in its older form, with the terms that belonged to the time and the cultural expression it had when it was last abandoned. It is the voice we ask our questions to, and which has almost been lost in our expectations of the often complicated and difficult-to-understand answers it conveys in our constant philosophical search for answers in an external sense. But the more we approach our innate origin and its functions, the clearer the voice becomes in the flow of these inherited traditional layers as well. Whatever we prefer to call it.
It is a part of us, and it is the part we turn to when we seek answers to questions that we cannot find elsewhere, but must search within ourselves. Often alone and in seclusion. Here we find ourselves in a kind of prayer, and in a quiet awareness with our questions to the forces acting in our nature. To call it praying is our way of saying that we are humbled and open to an answer from a source in our nature that is beyond the influence and control of our conscious self.
And we always get answers. Its quite a mystery.
Try to explain that to your family and to your friends.

on the spirit of life

My life is nothing more than the psychology of an ongoing ”religion”. In that sense, my religious essence is a “spirit of wonder,” and the recognition of life as a force, an ever-present, inexplicably concentrated form of experiential non-material energy that exists loosely in the world. It is the content of everything, and something that is more or less accumulated and composed in all life forms and in all people, and in certain places around me. It is the world of my experiences.

the spirit we transmit to society

In the ”spirit” of labeling or diagnosis there is a cultural defence mechanism of rationality to reduce the initiatory experience to go beyond the culturally determined cognitive behavior, instead of it being viewed as something affectively beneficial to individuality in the work through of a self-concept fragmentarion and reorganisation.
But this is the attitude, or the ”spirit” of society to the patterns of cross-cultural functional similarity in peoples sufferings and anxiety, where many have to go to find the psychological features inherent in their experience of individuality, apart from the common cognitive behavior of society.
It is only natural for some people to break the bounds of contemporary society as individuals to expand consciousness. But the culture of the modern west does not provide any referential guides for comprehending this kind of experience.
This dissociation from the self’s socially constructed “spirit” is often the preliminary process for a transformation and reconfiguration into a new expression of cultural traditions, not to an academic theory or diagnostic label.

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.