Sunday, January 31, 2010

Collective Morality

There are modes of normativity that are quite properly compelling but that are grounded neither in moral nor egoistic considerations. A person may legitimately be devoted to ideals─for instance, aesthetic, cultural, or religious ideals─whose authority for him is independent of the desiderata with which moral principles are distinctly concerned; and he may pursue these nonmoral ideals without having his own personal interests in mind at all. Although it is widely presumed that moral claims are necessarily overriding, it is far from clear that assigning a higher authority to some nonmoral mode of normativity must always be in every circumstance and regardless of the pertinent magnitudes─a mistake.

Harry G. Frankfurt is a professor of Philosophy Emeritus at Princeton University. He wrote those thoughts in his 2004 book, Reason for Love. The book tries to answer the question,”How should we live?” That of course is an individual choice, although that fact is forgotten as we travel our self-created road through life. We believe we must adhere to certain principles and laws. Collective morality, as Harry points out in the book, can be described as being concerned with how our attitude and our actions affect the needs, the desires, and the entitlements of other people.

Certainly our relationship with others is important, but it seems we bastardize the self in order to consider our self moral, as well as worthy. It seems we are forever putting the tail in front of the horse. We function as a distorted ego of self-interest, rather than a whole creation of inner morality. Rather than projecting our morality outward, we absorb it from the outside, and then try to stuff in our inner world.

By examining the morality standards set in motion by a collective beliefs system, we can look within and find the nature of morality itself. It exists within the sunderance of our ego and inner consciousness, and it may not conform to those collective beliefs that create the judgments we live by. We begin to realize we are living separately in order to collect the physical reward of conformity. We find that we create another self that desires respect and admiration. We think those rewards only come through collective beliefs, which are physically designed to tell us how to live, but they may not allow us to sense how I want to live.

The collective creates other definitions of morality, but the first definition and the only definition is to be true to the self; to recognize the multiplicity of our consciousness and to listen to it through our inner senses.

As Socrates said:

It is possible for one person to become shorter than another without shrinking in height.

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Saturday, January 30, 2010

Sweet Music of the Trees

A few minutes ago every tree was excited, bowing to the roaring storm, waving, swirling, tossing their branches in glorious enthusiasm like worship. But though to the outer ear these trees are now silent, their songs never cease. Every hidden cell is throbbing with music and life, every fiber thrilling like harp strings, while incense is ever flowing from the balsam bells and leaves. No wonder the hills and groves were God's first temples, and the more they are cut down and hewn into cathedrals and churches, the farther off and dimmer seems the Lord himself.

John Muir, the 19th century Scottish born American naturalist and author, wrote those words. He used first hand experience to express his admiration, as well as connection with trees. He was instrumental in saving the wilderness areas of Yosemite Valley, and Sequoia National Park. Millions of people have read his outdoor adventures in the Sierra Nevada Mountains of California. He actually petitioned the US Congress for a National Park Bill, and it was passed in 1899. He founded the Sierra Club, which is now one of the most influential conservation organizations in the United States. Muir was an ecological thinker, religious prophet, and political spokesman, and his work is used to help people understand our relationship to nature and to all life forms.

Trees at first glance, are inanimate objects, which lacks perception and senses. We tend to measure everything by our own perceptions. If other forms of life don’t conform to what we believe to be real, then Iwe ignore or refuse to accept that they have senses and perceptions that are just a valid as ours. It seems the inner senses of the tree are closely related to the earth itself. They feel themselves growing. They are a form of consciousness that expresses itself in unique ways. Muir’s work makes us aware of how feeling trees are, and there’s no doubt they experience a form of pain. It’s not emotional or sensual pain. Think of it as the sense we feel when our breath is suddenly cut off. It can be unpleasant and agonizing, for the tree, although it shows no physical signs of trauma.

Trees retain an inner conscious awareness of all its parts. Trees adjust their roots to avoid impediments that may lie in their way; they live in two worlds and constantly adjust their parts in each world to experience life. In one world trees experiences little resistance as they grow upwards, but in their other world below the earth’s surface, they deal with heavier elements. As Muir points out trees are constantly in motion. The roots and limbs move in all directions. Trees exist in a trance like state, but are aware of what goes on around them. They recognize people by their vibrations, and use their inner senses as guides. Even the movement of ants and other visitors are noticed. Humidity, radioactivity and all electrical elements are sensed, and are considered real in the awareness of trees. Trees don’t see or build an image of a person or a thing; they build composite sensations, which represent individuals or things.

Even size is sensed by trees and the bark of the tree is like the human ego consciousness. It’s vibrant, flexible, and grows with the growth beneath the tree, just as our inner consciousness expands as our ego expands. The bark is the tree’s contact with the outer world, and functions as the ego functions. The consciousness of a tree teaches by example.

Henry David Thoreau also understood the consciousness of a tree.

He wrote:

I frequently tramped eight or ten miles through the deepest snow to keep an appointment with a beech-tree, or a yellow birch, or an old acquaintance among the pines.

And so did Jen Jensen, the 20th century landscape artist. He wrote this thought in his 1939 work Siftings:

Trees are much like human beings and enjoy each other's company. Only a few love to be alone.

But the most interesting thought of all comes from Jack Handey, the 21st century humorist and author:

If trees could scream, would we be so cavalier about cutting them down? We might, if they screamed all the time, for no good reason.

Friday, January 29, 2010

Nothingness Within the Emptiness

If ye realize the Emptiness of All Things, Compassion
Will arise within your heart;
If ye lose all differentiation between yourself and others, fit
To serve others ye will be;
And when in serving others ye shall win success, then shall ye meet with me;
And finding me, ye shall attain to Buddhahood.


Those thoughts come from The Hymn of the Final Precepts of Milarepa from the Jetsun-Kahbum written in Tibet in the 11th century. The message is very familiar; consciousness has been expressing itself through religious beliefs for centuries. Organized religion has been an accepted reality for over 5,000 years and the messages within the various religions is finally being received without unnecessary distortions. Awareness of these messages has always been within us, but we are becoming aware of the consciousness that is sending these messages. We want to live another reality, so we are homogenizing our religious beliefs in order to create another belief structure.

Thursday, January 28, 2010

The Sun of Dreams

From the conception the increase,
From the increase the thought,
From the thought the remembrance,
From the remembrance the consciousness,
From the consciousness the desire.


Those thoughts are part of the Maori culture that dates back at least 3,200 years. It’s interesting that the translation uses consciousness as the root, as well as the seed of awareness.

From the nothing the begetting,
From the nothing the increase,
From the nothing the abundance,
The power of increasing,
The living breath.
It dwells with the empty space, and produced
The atmosphere which is above us.


The Maori felt the power of their own consciousness and expressed it outwardly. They developed a story of creation and it became a belief, but the belief was initiated by consciousness. These beliefs prompted rituals and other physical displays of awareness, which eventually turned into worship and a religion that could be taught and lived in their reality. The Maori of New Zealand are like the other fragments of consciousness that expressed their own creations in religious beliefs. Most cultures including the Greek, Egyptian, Finnish, Buddhist, and Japanese, say that the beginning of this world is non being manifested physically. Their impulses are similar, and their expression unique, so the diversity within consciousness can be expressed and experienced physically. There has always been a connection between the beliefs of different cultures, but we chose to focus on the expressions, rather than the messages.

The practice of exclusion and disassociation are the tools of contrast, which brings the nothingness into focus. The nothingness is the living breath, which dwells within the message of consciousness, and fills the physical world with abundance. Our begetting is the action of individual consciousness that makes us remember the whole within the whole of spacelessness. Like the atmosphere above us, it permeates our beliefs and saturates our perceptions, but it is our choice to limit what we sense, and ignore what we feel. As the nothingness increases, awareness floats through the cracks of separation and another empty space is filled with physical manifestations.

The expansion of consciousness is action, expressed as energy, which uses mental enzymes from the vitality of consciousness to know itself. The force of vitality creates desire, which becomes perceptions and beliefs that create individual and collective realities and the world become fruitful. The apples from the tree of consciousness are as diverse as the individual trees, and are as flexible as the branches.

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Wednesday, January 27, 2010

Clear Images

The universe is the externization of the soul. Wherever life is, that bursts into appearance around it. Our science is sensual, and therefore superficial. The earth, and the heavenly bodies, physics, and chemistry we sensually treat, as if there were self-existent, but these are the retinue of that being we have. “The mighty heaven,” said Proclus, “exhibits, in its transfigurations, clear images of the splendor of intellectual perceptions; being moved in conjunction with the apparent periods of intellectual natures.” Since everything in nature answers to a moral power, if any phenomenon remains brute and dark, it is that the corresponding faculty in the observer is not yet active.

Ralph Waldo Emerson, in his 1841 essay The Poet, helps us understand our perceptions. They are projections of aspects of our consciousness. We dissect these experience with the ego, which is focused on our physical reality.

We manifest things at specific points in linear time to receive a message about the self from our inner consciousness. We know the self in fragments so everything we experience in this reality is fragmented.

The purpose of creating projections is simple. We get to sense other aspects of our consciousness through the separation we create. There are no deadlines or goals attached to our projection unless we believe there are. The world is only brute and dark because we believe it is. We can alter those beliefs like we alter the furniture we use to make us comfortable. But that is a choice, and we do it when we sense other aspects of the self.

We call that process being more than physical. It is the mighty hand of consciousness shaking us in the now. Clear images of the self glow in the eternal fire of life.

Tuesday, January 26, 2010

The First Step

Yen Huei said, “I’m improving!”
Confucius said, “How so?”
“I’ve forgotten benevolence and righteousness!”
That’s good. But you still haven’t got it.

Another day, the two met again, and
Yen Huei said, “I’m improving!”
“How so?”
“I’ve forgotten rites and music!”

Another day, the two met again, and Yen Huei said,
“I’m improving!”
“How so?”
“I can forget myself while sitting,” replied Yen Huei.
Confucius looked startled and said,
“What do you mean by that?”

“I have freed myself from my body, answered Yen Huei. “I have discarded my reasoning powers. And by thus getting rid of my body and mind, I have become one with the Infinite. This is what I mean by forgetting myself while sitting.”

“If you have become One”, said Confucius, “there can be no room for bias. If you have lost yourself, there can be no more hindrance. So you really are a wise man! I trust to be allowed to follow in your footsteps.”


That story was written by Chuang-Tzu in the 6th century. Unity within the self is a goal all Taoists want to experience physically, but there are no specific details or special steps to follow in order to achieve Oneness. Chuang-Tzu thought trying to get rid of one self was a positive manifestation of the complete self, so mind-fasting followed no special path, or intentional or forced activity. The art of letting the mind alone, letting it move freely without restraints, or restrictions, was the course of no course. It was like clouds flowing through the sky. From the non-doing, Oneness of the mind manifests, and other aspects of self appear from behind the clouds. These other fragments of consciousness are attached to the mental enzymes that create physical manifestations without effort. Zen awareness forms around and through the physical action of consciousness and Oneness of self expresses the results of this mental fasting in everyday activities.

What all that means 14 centuries later is an individual choice. The point is there is no path to Oneness until we create it, whether it is through a solid belief structure, or a flexible and floating belief system. which adjusts itself as new qualities of consciousness manifest through my non-efforts. In that truth there is no duplicity, unless we create it. There is no sin, unless we perceive it, and there is no peace unless we accept it. The work of Chuang-Tzu, Confucius and all the other Taoist expressed their beliefs about the nature of Oneness and then made a choice to live them. The nature of self is to live each experience.

Monday, January 25, 2010

Waves Of The Unconscious Mind

Moon shines while billions
Of corpses rot
Beneath earth’s crust.
I who rise from them,
Soon to join them─all.
Where does moon float?
On the waves of my brain.


Shinkichi Takahashi’s poem Moon is filled with the duality we create in this physical life. There is life in death. Our misconceptions about our death are related to our conscious and unconscious activity. The myths, symbols and rational concepts we create about death are unnecessary elements. They may give credence to this reality, but they create fear of other realities. The conscious mind is filled with an assortment of different manifestations, and those beliefs can trigger psychological mechanisms within the mind that bring dilemmas as well as the challenge of death to the forefront of our lives.

Those issues could be worked out in a sensible manner if the conscious mind and the unconscious mind are allowed to cooperate without interference from our distorted beliefs. Death floats in the waves of the unconscious mind, and conscious mind floats along with it.

Sunday, January 24, 2010

The Art of Accepting

What is the mirror of being?
Non-being, Always bring a mirror of non-existence
as a gift. Any other present is foolish.

An empty mirror and your worst destructive habits,
When they are held up to each other,
That’s when the real making begins.
That’s what art and crafting are.

A tailor needs a torn garment to practice his expertise.
The trunks of trees must be cut and cut again
So they can be used for fine carpentry.

Your doctor must have a broken leg to doctor.
Your defects are the ways that glory gets manifested.
Whatever sees clearly what’s diseased in himself
Begins to gallop on the way.


Rumi, the 13th century poet, philosopher and teacher, understood his multiplicity. He sensed the world within him and identified it using his expanded awareness. He was immersed in religious beliefs, but understood that all beliefs are valid to the believer. His world was spiritual, as well as material, but he realized his non-physical world was the foundation for his physical experiences. There are no sins in physical experiences, there is only awareness. There is no judge accumulating sinful acts. We create the idea of sin through our religious beliefs and then we associate with it. Experiences are life lessons. We assign an association to each lesson. Our associations depend on our individual and collective beliefs.

Friday, January 22, 2010

Mental Flowers

Do not give yourself up to a state of doing nothing; do not exercise your fantastic imagination, but try to bring about a state of perfect identification by pressing your spirit of inquiry forward, steadily and uninterruptedly. . . When your searching spirit comes to this stage, the time has come for your mental flower to burst out.

Kao-feng Yuan-miao was a 12th century Zen master who is quoted often in Zen Books and publications. His message above is a translation of one of his thoughts, although the translation my not express what he really said. Interpretation, like imagination is an individual process that requires impulses, perceptions, and beliefs in order to make some kind of sense of these ancient messages from consciousness. Eight centuries ago the veil of separation was a powerful, but practicing Zen brought down the veil so some followers could experience their inner consciousness physically. Consciousness is not a hierarchy, but it is formed in layers. Ancient believers tasted another layer of consciousness and named it in order to understand it. Different Zen masters had different approaches to achieving a state of no-mind where the acts of doing and imagining were call Zen.

Thursday, January 21, 2010

The Real Voyage

The highest productions of human genius might be ciphered by one who had complete acquaintance with the facts, out of their psychological conditions, regardless whether nature be there only for our minds, as idealist content, or not. Our minds in any case would have to record the kind of nature it is, and write it down as operating through blind laws of physics. This is the complexion of present day materialism, which may better be called naturalism. Over against it stands ‘theism,’ or what in a wide sense may be termed ‘spiritualism’. Spiritualism says that mind not only witnesses and records things, but also runs and operates them: the world being thus guided, not by its lower, but by its highest element.

William James in his 1906 essay, The One and the Many is touching on different beliefs that create human experiences. Science in 1906 was just discovering the complexities of mind, as well as spiritualism in Western thought. The gap of separation was just beginning to close, or we might say the veil of separation was becoming a little more transparent. Naturally Western thought debated the action of the mind in material terms. Definitions and descriptions were placed on mind by the perceptions that were expressed by those who studied the various behaviors that influenced beliefs at the turn of the 20th century.

Naturalism, or what they called materialism, deals with one aspect of the mind, which can be defined through the outer senses. Materialism is clearly rooted in separation, but still has elements of mind within it. We discount or ignore those aspects because they don’t conform to our religious or scientific beliefs. We tend to limit our awareness, by believing that the mind is a physical aspect of us alone. We believe it it operates in the brain, but the mind can not be found in the brain, even though it is used as a synonym for the brain. The mind operates throughout our body consciousness. The mind is in every cell and molecule, although we are not able to identify it with our outer senses.

James describes lower and higher elements of self, but since our mind is in all areas of our material world, as well as all areas of our non-physical world, there are no levels of consciousness. There is only an expansion or widening of consciousness,and it can be sensed in the linear progression of our body consciousness. Mind is a quality of consciousness that can be expressed as a singular, or a plural, depending on our perception of it.

Wednesday, January 20, 2010

Voluntary Simplicity and Ecological Sensitivity

Dissatisfaction with conventional values led to alternate life-styles such as voluntary simplicity and ecological sensitivity, which flourished to express and support new perspectives. Within universities new research fields explored topics such as meditation, biofeedback, psychedelics and states of consciousness. Yesterday’s cultural curiosity had become today’s mainstream research. Transpersonal psychologists sought to integrate these novels findings into a new discipline, and they were soon joined by researchers in psychiatry, anthropology, sociology and ecology.

Roger Walsh M.D., Ph.D wrote those thoughts in the introduction to his 1993 book, Paths Beyond Ego. Roger is explaining the action of consciousness. As awareness fills the gap of separation we have within us, an established truth becomes a relative truth and another belief is created in our individual belief systems. When there is enough energy express in these new beliefs, the collective belief is altered and the new belief becomes an established belief. There are numerous examples of how we continue to replace one truth with another and expand beliefs. Researchers that were only aware of five senses are being replaced by individuals who are aware of the power of inner senses. This leap in awareness is creating new avenues to explore in science; they have always been there, but were considered foolishness by the establishment.

The establishment is consciousness expanding in its own awareness. The contrast within an establishment that rules by fear is being replaced by an establishment that is aware of the uniqueness of the self. As that awareness expands, the establishment expands, and creates other new manifestations that express unlimited opportunities to experience other realities without fear. These realities compliment each other with allowance and appreciation. An integral approach to self awareness creates a collective that expresses that unity. The elements of diversity and contrast are still present, but they are now judgment free, which allows consciousness to expand without expressing separation.

As the 21st century unfolds, awareness will fling itself through the consciousness that exists in all layers of this three dimensional world, and the reality of one collective will be transformed into a reality of self, which contributes to the collective by example. The need to feel separated from the whole is being transformed by the natural behavior of consciousness. New realities express the inner world and are projecting it outward, so voluntary simplicity and ecological sensitivity are a collective expression of each individual’s self awareness.

Tuesday, January 19, 2010

Repressed Emotions

In the elder days of art
Builders wrought with greatest care
Each minute and unseen part,
For the Gods are everywhere.


Henry Wadsworth Longfellow, the 19th century American educator and poet, wrote that poem around 1841. Our emotions are signals for what we are creating. We learn to fear our emotions. We censor them in dreams and distort them in our wakeful state. We block the energy that flows within us so the God that creates our works of art is expressed in psychotic or neurotic behavior. The inhibition of our emotions interferes with our innate therapeutic devices. We project our repressed emotions outward using fear. We fight enemies that are a different race, color or creed. We battle to protect our flawed belief about the nature of God.

We are builders of mind creations. We are the elder and the youth as well as the enemy that desperately seeks unity. That unity is an innate characteristic of the conscious mind. We are always united in consciousness, but our beliefs and the emotions produced by those beliefs create the energy that we fight against. God is everywhere and we are everywhere in God.

Monday, January 18, 2010

Emotional Signals

As conscious beings we exist only in response to other things, and we cannot know ourselves at all without knowing them. Moreover, there is nothing in theory and certainly nothing in experience, to support the extraordinary judgment that it is the truth about himself that is the easiest for a person to know. Facts about ourselves are not peculiarly solid and resistant to skeptical dissolution. Our natures are, indeed, elusively insubstantial, notoriously less stable and less inherent than the nature of other things. And insofar as this is the case, sincerity itself is bullshit.

Harry G. Frankfurt wrote those thoughts in the final paragraph of his 2005 best selling book, On Bullshit. Facts about us do stir our emotional pot especially if those facts are distorted in some way. We do exist to respond to things. Feelings are the signals that give our responses energy. Our feelings never bring us to a dead end. There is always another feeling waiting for us to embrace it. Our bodies change when we are emotionally charged, and our beliefs are front and center in the heat of any moment.

Our feelings represent our truth, but our truth as Frankfurt points out, may be riddled with insubstantial facts about the self. When we are fully engaged in an emotional state of bullshit as Frankfurt describes it, we express energy using natural aggression. Aggression and creativity are cataysts for cellular growth. Creativity is at the root of natural aggression. It is the energy behind our emotional signals. Our feelings, like flowers that bloom in joyful aggression, manifest with the same impetus and zest for life. Those feelings may be considered bullshit, but to us they are sincere expressions of our individual creativity.

Friday, January 15, 2010

A Part of This and a Part of That

There is nothing which is not this; there is nothing which is not that. . . Hence I say this emanates from that; that also derives from this. This is the theory of the interdependence of this and that.

Nevertheless life arises from death, and vice versa. Possibility arises from impossibility, and vice versa. Affirmation is based upon denial and vice versa. Which being the case, the true sage rejects all distinctions [and dualisms] and takes his refuge in Heaven. For one may base it on this, yet this is also that and that is also this. This also has its “right” and “wrong,” and that also has its “right” and wrong.” Does then the distinction between this and that really exist or not? When this (Subjective) and that (objective) are both without their correlates that is the very “Axis of Tao.” And when that Axis passes through the center at which all Infinities converge, affirmations and denials alike blend into the infinite one.


Chuang Tzu, also known as Zhuangzi, was a Chinese philosopher in the 4th century BCE. Chuang Tzu’s basic philosophy was that life was limited, but the amount of things to know is unlimited. His thoughts laid the foundation for relativism. He is considered the first anarchist. He said the world does not need governing. In fact, it should not be governed. Good order results spontaneously when things are left alone. Chuang Tzu was the first to work out the idea of spontaneous order. Chuang Tzu thought in terms of transformation. He never used the word consciousness, but he wrote about it in terms that the world is now beginning to understand. His butterfly dream and his philosophy were very influential in the development of Chinese Buddhism, especially Zen.

Tuesday, January 12, 2010

This Place of No Place

When you abandon the false and embrace the truth, and in simpleness of thought abides in the moment, one finds that there is neither selfhood nor otherness, that the masses and the worthies are of one essence, and firmly holds on to this belief and never moves away therefrom. He will not then be guided by any literary instruction, for he is in silent communion with the principle itself, free from conceptual discrimination, for he is serene and non-acting.

D.T. Suzuki wrote those thoughts in his 1927 book, Essays in Zen Buddhism. The interesting thing about Suzuki’s thought is that he is describing inner consciousness, but using another name for it. Consciousness, especially in 1927, was misunderstood even by the psychologist and philosophers who wrote about it. Consciousness can not be understood, it can only be expressed. Expressing the self using consciousness is really consciousness expressing itself through us. Both appear to be the same, but they are distinctly different. When we express my self using consciousness Iwe use our beliefs to create perceptions. Consciousness has no beliefs or perceptions; it is the action of different intensities of energy manifesting as it expands physically.

Sunday, January 10, 2010

A Snowflake

The sky is low, the clouds are mean,
A traveling flake of snow
Across a barn or through a rut
Debates if it will go.

A narrow wind complains all day
How some one treated him;
Nature, like us, is sometimes caught
Without her diadem


The thoughts of Emily Dickinson went unnoticed during her 19th century lifetime. Her poems were rejected by the Atlantic Monthly in 1862, and from that rejection she believed that the public didn’t like her work, but she continued to write unpublished poetry in her father’s house until she died at the age of fifty-five. Her poetry is as large, as her world was small; her verses are brief, but they send a message of connection that is front and center in her world. The emotion she uses to express her reality is filled with the awareness that life is an experience that should be expressed with overflowing feelings of being one with all manifested forms of consciousness. To her the cloud is just as alive as the snowflake, and the wind is a voice of nature expressing consciousness in an extremely sensitive way. To Emily life is a pot filled with diversity that bubbles over with energy, which creates a brew that drips through the cracks of separation and forms an everlasting bond of simplicity that appreciates itself in its own awareness.

Friday, January 8, 2010

Cold Storage

Since almost any object may some day become temporarily important, the advantages of having a general stock of extra truths, of ideas that shall be true of merely possible situations, is obvious. We store such extra truths away in our memories and with the overflow we fill our books of reference. Whenever such an extra truth becomes practically relevant to one of our emergencies, it passes from cold storage to work in the world, and our belief in it grows active.

When shall I acknowledge this truth and when that? Shall the acknowledgment be loud? Or silent? If sometimes loud, sometimes silent, which now? When may a truth go in cold storage in the encyclopedia? And when shall it come out in battle? Must I constantly be repeating the truth ‘twice two are four” because of its eternal claim on recognition? Or is it sometimes irrelevant? Must my thoughts dwell night and day on my personal sins and blemishes, because I truly have them? Or may I sink and ignore them in order to be a decent social unit, and not a mass of morbid melancholy and apology?


What William James in his 1906 essay, Pragmatism Conception of Truth, is saying does sound familiar. We process the self in our beliefs beliefs and create a world based on those thoughts and then experience and claim them as our own truth.

Our experiences are based on our beliefs and from those beliefs truth surfaces in a number of different forms. We then make an association about these influences we call truth, and live them in an assortment of experiences. We have the power to choose what truth, and when to live it in space-time.

Our emotions and sexuality communicate vibrations. They are part of our belief structure. That structure consists of nine basic beliefs and an endless amount of influences within those beliefs that create our physical truth and our relationships,

Wednesday, January 6, 2010

Dust Specks In A Fine Day

It’s a fine day
And I’m talking with the sun.
“I don’t think there’s only one sun,”

I say. “There are no end of you,
And of course there are the stars:
To be means to be numberless.

And yet, O magnificent,
I delight in your heat.
Dust speck, I adore you.”


Shinkichi Takahashi poem Sun opens several portals in our belief structure. When we peep into these portals, we see the dark clouds of unhappiness. As we peep, we begin to see the blockage. We believe we have no right to be happy. That belief creates the smoky configuration of our emotional protected reality. We also see the presence of other aspects of our conscious mind. Those aspects can make us feel like a new year that comes rolling out of a calendar filled with happy symbols. These happy symbols have not been touch by our physical beliefs, but the conscious mind has already experienced them as dust specs in another area of our mind. When we allow the conscious mind to touch these dust specks, we grasp the ingredients of happiness within them.

The conscious mind wants to dance with the happiness in our inner universe. Each dance creates the dust specs of a content being.

Our dust specs are much more than we think we are; they are floating aspects of consciousness. As they waltz with the conscious mind, we experience the challenges and the rewards of a fine day.

Saturday, January 2, 2010

A Sour Face

A man must consider what a blind man’s-bluff is this game of conformity. If I know your sect, I anticipate your argument. I hear a preacher announce for his text and topic the expediency of the institutions of his church. Do I not know beforehand that not possibly can he say a new and spontaneous word? Do I not know that, with all this ostentation of examining the grounds of the institution, he will do no such thing? Do I not know that he is pledged to himself not to look but at one side, ─ the permitted side, not as a man, but as a parish minister? He is a retained attorney, and these airs of the bench are the emptiest affectation.

Well most men have bound their eyes with one or another handkerchief, and attached themselves to some one of these communities of opinion. This conformity makes them not false in a few particulars, authors of a few lies, but false in all particulars. Their every truth is not quite true. Their two is not the real two, their four not the real four; so that every word they say chagrins us, and we know not where to begin to set them right. Meantime nature is not slow to equip us in the prison-uniform of the party to which we adhere. We come to wear one cut of face and figure, and acquire by degrees the gentlest asinine expression.

There is a mortifying experience in particular, which does not fail to wreak itself also in the general history; I mean “the foolish face of praise,” the forced smile which we put on in company where we do not feel at ease in answer to conversation which does not interest us. The muscles, not spontaneously moved, but moved by a low usurping willfulness, grow tight about the outline of the face with the most disagreeable sensation. For nonconformity the world whips you with its displeasure. And therefore a man must know how to estimate a sour face.


William James, in his 1906 essay Self-Reliance explains conformity in words we can all understand. We put the self in a cell of conformity, and constantly push the bars of sanity in order to test our energy. We live in a distorted world of separation where projections of consciousness vacillate in a cycle. Our cells of conformity have limits, and those limits help create our reality.

We wander from corner to corner of this reality looking for a seam of understanding or a window of discovery. We focus on a rock that moves in a seasonal rhythm. We beat the drums of complacency and get stuck on the muddy floor of ego debris. We create saviors in the murky water of time, and worship them as gods.

Non-conformity is a fearful thought for those who live to control the thoughts of others. Self-sufficient lifestyles are considered anomalies that create holes in systematic thinking. Subjective thinking is trapped in the trenches of non-existence until we change our sour face to the face of the inner self.

Friday, January 1, 2010

We Know That We Know

Remember that no matter what nature may have produced or may be producing, the means must necessarily have been adequate, must have been fitted to that production. The argument from fitness to design would consequently always apply, whatever, were the product’s character. The recent Mount-Pelee eruption, for example required all previous history to produce that exact combination of ruined houses, human and animal corpses, sunken ships, volcanic ashes, etc., in just that one hideous configuration of positions.

France had to be a nation and colonize Martinique. Our country had to exist and send our ships there. If God aimed at just that result, the means by which the centuries bent their influences towards it, showed exquisite intelligence. And so of any state of things whatever, either in nature or in history, which we find actually realized. For the parts of things must always make some definite resultant, be it chaotic or harmonious.

When we look at what has actually come, the conditions must always appear perfectly designed to ensure it. We can always say, therefore, in any conceivable world, of any conceivable character, that the whole cosmic machinery must have been designed to produce it.

William James expressed those thoughts in his 1906 essay, Some Metaphysical Problems Pragmatically Considered. James is talking about the 1902 eruption of Mount-Pelee on Martinique, and the metaphysical ingredients that produce a volcanic eruption. Consciousness released that expression of energy at a specific energy point in linear time and it produced energy that rumbles through human consciousness in an assortment of ways depending on the vibration of each consciousness that is aware of it. Certainly there were other aspects of consciousness that had no awareness of that experience and did not expand from it, but the elements of consciousness that were aware expanded in some way, based on their perceptions about the action itself. As James explains those aware of that eruption exert energy in some way and expand from their thoughts about it.

Energy has many faces and each one activates an element of awareness that results in experiences. Even though there were humans living in 1902 that had no physical awareness of that natural act, the act itself was in their consciousness to experience at another point in their linear reality.

Energy spreads its wings in a body of contrast and diversity, so the flight of awareness can expand consciousness in an endless cycle of remembering. Consciousness is designed without design in order to produce cosmic energy that produces and reproduces itself in different forms and in different experiences. Words like chaotic and harmonious are just perceptions of experiences.

We can say that consciousness forms the dynamics of its own energy, and we choose to perceive that energy in some way.

We experience reality using our own cosmic energy. We know that we know even when we don't know we know.