Inner Fabric of Beliefs

I am well aware how odd it must seem to some of you to hear me say that an idea is ‘true’ so long as to believe it profitable t our lives. That it is good for as much as it profits, you will gladly admit. If what we do by its aid is good, you will allow the idea itself to be good in so far forth, for we are the better for possessing it. But is it not a strange misuse of the word ‘truth,’ you will say, to call ideas also ‘true’ for this reason? Let me now say only this, that truth is one species of good, and not as is usually supposed, a category distinct from good, and co-ordinate with it. The true is the name of whatever proves itself to be good in the way of belief, and good, too, for definite, assignable reasons.

William James in his 1906 essay What Pragmatism Means serves up a massive meal when he touches on truth and good. Our beliefs do lay the foundation for these words, and they mean different things depending on the consciousness that is creating them in their experience. Creation is a word that has certain esoteric qualities within it. The physical events that manifest from the impetus of our creations arrive like rocket ships from another dimension.

Thoughts swim in and out of our system of physical consciousness, so we barely notice some of them. The events associated with these thoughts appear and disappear in a similar manner, but they all make an impression on our physical reality. We attract our thoughts, and our thoughts attract us on a psychological level, and they trigger our perception mechanism. Our intent and our beliefs are main attractions in this process. In order to become physical, probable events must meet certain criteria. Time and space slots must be aligned with the psychological intensities of our desires, intent, and beliefs.

All physical events are born from non-physical forces that exist outside of the space context. There is a library of probable events that is organized for us, and they wait for our energy to trigger them. They may be activated in the dream as well as the waking state, but the purpose, desire, and inspiration usually are the main activation ingredients. True and good are associations we make when we experience these events.

All physical events are formed in accordance with our feelings, purposes, intent and beliefs. We are not aware of the fact that our inner world makes events real in our physical experience, and our physical self makes them true according to the inner fabric of our beliefs.

Pot of Servitude

Liberty means responsibility. That is why most men dread it.

George Bernard Shaw in his 1903 work, Man and Superman lifts a mental shade from our social thoughts, and we begin to see the power we have inside of us. Personal responsibility is the key to responsible political behavior. That seems like an understated solution to our social and political debacle, but in this reality the only change that produces a change in our social and political system is a change in our belief structure. We expand our beliefs about physical truths constantly, but overlook that fact due to our educated ignorance about the nature of consciousness. We are caught in a dual party political web that hinders us from seeing anything, but that web.

Shaw also said:
As long as I can conceive something better than myself I cannot be easy unless I am striving to bring it into existence or clearing the way for it.

We are forever moving towards a better understanding of the political and economic structure we created in our image. We create pockets of separation between our innate awareness of political and economic improprieties in order to experience the contrast that stimulates personal expansion. Contrast is the tool we used to better understand the nature of the self as well as the political system we helped create. Within these pockets are bundled up wrappers of self-righteousness, which infects our social expansion. These wrappers of human half-truths vacillate in a man-made pot of servitude.

Our elected political leaders use that pot to control our expansion, and shade our innate responsibility to be united in our diversity. When we vote for a particular party and candidate, we give those leaders much more than our responsibility, and then expect them to give us what we want in return. What they give us is head shaking empty expectations that are filled with the system’s sameness.

Our political leaders say and do the same thing at election time, and expect us to conform in this pot of servitude by voting for change. Change is the battle cry of each candidate, and we buy into it because we believe that they are acting responsible, but they lack the tools to effect the change they believe they want to achieve. They live in a separated world of drama and name calling, which is fuel by the greedy system. They give up their responsibility and ours to a system that fosters half-truths and misconceptions.

Political leaders live in a false state of utopia where sameness is the measuring stick for acceptance. They don’t know how to unite the country in the spirit of true change because the system is ridged in terms of beliefs.

Ronald Aronson in his 1995 book Beyond Marxism wrote:

As recent students of utopia have articulated, vigorous utopian thinking sketches models of a peaceable kingdom, points us toward society’s repressed possibilities, enables us to see more clearly actual tendencies, both positive and negative, strengthens our grounds for rejecting existing social forms, reactivates lost dreams and longings, and encourages political action.

Political utopia is not a stationary place where perfection rules― it is an ever-changing state of mind where personal and social responsibility fuels the kingdom. That means voting for true reform not just voting along party lines. Parties were established to accent separation in a time when conflict was the norm. That norm is not our norm.

The main ingredient in establishing political utopia is electing representatives that want to instigate social reform and revamp the system, rather than becoming part of the empty political and economic machine that is fueled by this broken system.

The book, Living Behind The Beauty Shop describes a utopian type system that represents the meaning of a people’s commonwealth.

Living Behind The Beauty Shop is about a Middle Tennessee boy who understands that greater reality where the psyche is able to communicate with the self that is experiencing other dimensions. The boy, Mase Russell, is living with Down syndrome. He is considered disabled in our normal reality, but he is far more enabled and connected than we are to that stream of consciousness that flows through all of us. He is able to communicate with other aspects of the self while dreaming, and he accepts his dream experiences as real. He is even able to remember those experiences and express them in his own way. His family begins to sense that his disability is a challenging gift not a sentence of suffering.

His family is like any other family. They experience the typical dramas that we all create in our waking reality. His grandfather, Warren Russell is a wealthy business man that lives on his family’s 2000 acre farm in Leipers Fork, Tennessee. The farm was a land grant given to his triple great-grandfather after the American Revolution. Warren and his wife Claire considered the farm their rite of passage until they both experienced a near-death experience on a trip to Florida in their Cessna. After the accident Warren decides to donate 1000 acres to a non-profit foundation he formed called Perception Farms. Perception Farms is a self-sufficient community off the grid that gives the homeless a fresh start.

His daughter Cindy realizes that she’s gay after she marries her college sweetheart. She returns home from California and finds an ex-nun, who is now called Margie, at one of Perception Farm’s fundraisers. Margie discovered her true sexuality when she was in the convent. They become partners and decide to have a child using the sperm of their friend Alan Sutton, a well-educated and athletic individual who works in the shoe business. Baby Mase is born with DS and the story follows his life and the experiences of the family as he becomes an accomplished poet and artist.

Years later, Mase finds Mischa Eddington who is another Down syndrome artist, in a local college art class, and they develop a close relationship. Together they watch members of the family experience the pains of getting older. They offer the family another perspective about that aging process. The family realizes that Mase and Mischa chose to be born with Down syndrome in order to help others see that there are no boundaries or limits in physical life unless we put them there through our beliefs and perceptions. They show us that other realities are just as real as our waking reality.

When we consider that consciousness does not have a beginning or an end in the non-physical world we can better understand that the people we call disabled or homeless are actually teachers who choose to experience life in extraordinary ways. They teach us that putting limits, judgments, and sterilized beliefs in action is the art of separating one aspect of the self from other elements of the psyche.

When that happens, we find ourselves living in the beauty shop of life, which is filled with exterior self-serving nothingness.

Significant Events

Let me begin by reminding you of the fact that the possession of true thoughts means everywhere the possession of invaluable instruments of action; and that our duty to gain truth, so far from being a blank command from out of the blue, or a ‘stunt’ self-imposed by our intellect, can account for itself by excellent practical reasons.
The importance to human life of having true beliefs about matters of fact is a thing too notorious. The possession of truth, so far from being here an end in itself, is only a preliminary means towards other vital satisfactions.

William James in his 1906 essay, Pragmatism’s Conception of Truth shines a light on truth and we begin to shake our head in wonder. Truth is a vacillating concept that conforms to individual beliefs so matters of fact change as we become more aware of the diversity that exists within the psyche. That contrast is pertinent since factual events are built on significances and associations which are familiar to us.

An aspect of our consciousness is focused on individual truth, so we can consider the self a unique and peculiar aspect of the whole, which is on a quest to experience total self-awareness. Individual consciousness experiences reality through its own characteristics, and the whole expands during those events.

We stamp the universe with our own conscious imprint, which is significant and valuable to the consciousness within the universe. We attract events from the universe that are suitable to our nature, and then stamp them with our individuality. Significant events happen in patterns, and when we become aware of them they become cause and effect. Those events can be considered heavy-duty significances and truths. Our habits and associations are tools that help us physically feel these significant events.

In the psyche these significances exist all at once, and they can be tuned into physical awareness at any time. Emotional intensities manifest certain events, and they become a truth until some other event or association expands that significant occurrence. Truth is not chaotic. It maintains its structure through an ordered sequence of significances. They are kept separate in this reality, but are combined in an overall actuality.

Significances are truths that manifest from certain biological, psychological, and physical activity in time and space. When individual conditions match our specific individual consciousness we experience truth in a pragmatic sort of way. Those truths give us reasons as well as the desire to expand the self. In larger terms, we are aware of all the activities that create significant events, but they may not become physical unless certain codes are activated in the psyche that creates intent, drive, and emotional intensity.

Temperamental Vision

We hardly know our own preferences in abstract matters; some of us are easily talked out of them, and end by following the fashion or taking up with the beliefs of the most impressive philosopher in our neighborhood, whoever he may be. But the one thing that has counted so far in philosophy is that man should see things, see them straight in his own peculiar way, and be dissatisfied with any opposite way of seeing them. There is no reason to suppose that this strong temperamental vision is from now onward to count no longer in the history of man’s beliefs.

William James in his 1906 lecture The Present Dilemma in Philosophy opens the door for contrast, and rationalists and empiricist come waltzing through the breezeway of our closed-ended beliefs, and make a triumphal plea about how it is in this reality. Facts and principles are catalogued and emphasized in one way or another in order to make the contrast easier to dissect. We crave facts and principles, and design reality around them even though there are other truths that surround this life we call our reality. Those truths are popping up like well-done wheat toast in a toaster, and we are constantly searching for the butter and jam that will make them palatable.

The ability to experience dreams and create in that multidimensional state is one truth that is not defined adequately by physical facts. Legions of scientists are trying to methodically make sense of this empty state of time and space. Dreams are a reality where things appear and then disappear with ease, and where we can express ourselves in the most direct fashion without physical contact. The fact that the dream reality represents our origin is still a principle that is covered by our cultural, religious, and scientific beliefs. Even our language is a barrier that creates a roadblock for this factual interstate where the language of the psyche is the primary communication tool.

Even when we remember our dream experiences, we discount them, and label them invalid. We are taught not to trust our dreams, imagination, or our innate feelings because they are not accepted as factual. But in dreams we are creators of facts. In the dream reality the tyranny of the fact world is melted down, and the psyche works its magic. While we are awake we deny several portions of the self so our intellects and our field of psychic activity are caged in a zoo of ignorance.

Our impulses come from this hidden dimension. These impulses are the foundation for our technological prowess, as well as our physical creativity. The dream world is the invisible cement that binds us to the organized physical world. Our creative impulses are the energy behind our thoughts, perceptions, and language, but we partially block them by our strong short-sided temperamental vision that forms from our limited beliefs.

We are waking up and entering another area of the dream world, which absconds psyche time and reworks it into a kaleidoscope of creative energy. Dreams are the workshops of consciousness. Dream workshops are revealing pertinent information about our transformation from ape-like ritual seekers to creative life engineers.

The book, Living Behind The Beauty Shop demonstrates the power of dreams and how they can change our waking reality.

Living Behind The Beauty Shop is about a Middle Tennessee boy who understands that greater reality where the psyche is able to communicate with the self that is experiencing other dimensions. The boy, Mase Russell, is living with Down syndrome. He is considered disabled in our normal reality, but he is far more enabled and connected than we are to that stream of consciousness that flows through all of us. He is able to communicate with other aspects of the self while dreaming, and he accepts his dream experiences as real. He is even able to remember those experiences and express them in his own way. His family begins to sense that his disability is a challenging gift not a sentence of suffering.

His family is like any other family. They experience the typical dramas that we all create in our waking reality. His grandfather, Warren Russell is a wealthy business man that lives on his family’s 2000 acre farm in Leipers Fork, Tennessee. The farm was a land grant given to his triple great-grandfather after the American Revolution. Warren and his wife Claire considered the farm their rite of passage until they both experienced a near-death experience on a trip to Florida in their Cessna. After the accident Warren decides to donate 1000 acres to a non-profit foundation he formed called Perception Farms. Perception Farms is a self-sufficient community off the grid that gives the homeless a fresh start.

His daughter Cindy realizes that she’s gay after she marries her college sweetheart. She returns home from California and finds an ex-nun, who is now called Margie, at one of Perception Farm’s fundraisers. Margie discovered her true sexuality when she was in the convent. They become partners and decide to have a child using the sperm of their friend Alan Sutton, a well educated and athletic individual who works in the shoe business. Baby Mase is born with DS and the story follows his life and the experiences of the family as he becomes an accomplished poet and artist.

Years later, Mase finds Mischa Eddington who is another Down syndrome artist, in a local college art class, and they develop a close relationship. Together they watch members of the family experience the pains of getting older. They offer the family another perspective about that aging process. The family realizes that Mase and Mischa chose to be born with Down syndrome in order to help others see that there are no boundaries or limits in physical life unless we put them there through our beliefs and perceptions. They show us that other realities are just as real as our waking reality.

When we consider that consciousness does not have a beginning or an end in the non-physical world we can better understand that the people we call disabled or homeless are actually teachers who choose to experience life in extraordinary ways. They teach us that putting limits, judgments, and sterilized beliefs in action is the art of separating one aspect of the self from other elements of the psyche.

When that happens, we find ourselves living in the beauty shop of life, which is filled with exterior self-serving nothingness.

Closet of God

To the well-born child, all the virtues are natural, and not painfully acquired. Speak to his heart, and the man becomes suddenly virtuous. Within the same sentiment is the germ of intellectual growth, which obeys the same law. Those who are capable of humility, of justice, of love, of aspiration, stand already on a platform that commands the sciences and arts, speech and poetry, action and grace. For those who dwell in this moral beatitude already anticipate those special powers which men prize so highly.

The lover has no talent, no skill, which passes for quite nothing with his enamored maiden, however little she may possess of related faculty; and the heart which abandons itself to the Supreme Mind finds itself related to all its works, and will travel a royal road to particular knowledges and powers. In ascending to this primary and aboriginal sentiment, we have come from our remote station on the circumference instantaneously to the center of the world, where, as in the closet of God, we see causes, and anticipate the universe, which is but a slow effect.

Ralph Waldo Emerson in his 1841 essay The Over-soul gives us a peek at the world within the psyche. He touches soft spots in our belief structure, and we find ourselves in a state where conventional and practical sanity disappear. There is another state lurking beneath our accepted framework, and it is far different than we allow ourselves to imagine. We condone real events in time, but they change radically through the ages. People in ancient times believed that Gods roamed the earth and fought battles on land as well as on sea. Those people were considered sane. Their mental framework was different than ours, but it was accepted as real.

We accept certain portions of physical reality and discount other portions that form in the corridors of our dreams. The energy within our dreams continues to form events that turn into some sort of physical experience. Dreams are the eyes of the psyche and the closet of God where we package our waking reality from elements that are rooted in our psychological reality. We are immersed in and are a part of pure energy, which is created in every moment. Our physical universal system is being replenished by the second.

Our psyche is part of that closet where energy is drawn into to the self and out of the self in individualization. This psyche behavior is performed by the psychological pulses that interact with the electrons in our world. We experience events, which are physical as well as non-physical. These events exist at once and are connected to the dream state. We only fit a small portion of these probable events in our space-time framework so only a fraction of them occur physically.

We are all well-born children in the dream world where probable events are chosen with great distinction and discrimination. We organize our experiences in a creative mixture that tells the conscious mind a story, and it is constantly being rewritten as we open the closet door a little wider. As the door continues to swing open, we sense a springboard where all events emerge from interweaving probabilities, and we name that springboard― life

Egotistical Splendor

You can spend the money on new housing for poor people and the homeless, or you can spend it on a football stadium or a golf course.

Jello Biafra’s statement is a wake-up call that sends a buzz saw message through the minds of avant-garde religious and political leaders as well as the faithful that politely address, but then blatantly sweep the homeless issue under the carpet of economics. Sure, we do need football and golf, but we also need to reinvent the way we perceive our society. Society is a joint stock company and everyone is fully vested in its future. Everyone plays a role by fulfilling desires and creating experiences that raise awareness, and that process expands our consciousness. Homelessness is an experience that raises awareness, but we generally ignore it until it happens to someone we know or to us. Homelessness is a product of choices and those choices become a reality.

Biafra is a punk rocker and a leading figure in the Green Party, and he, in his own way, makes us pop the top on some of our deep rooted social behavior and priorities. The National Law Center on Homelessness and Poverty says that on any given night in the United States, 700,000 to 2 million people experience homelessness. Putting a face on the homeless is easy to do— they look just like any one of us. Some reports say that 7 out of 10 people are one paycheck away from being homeless. Almost everyone knows or has a friend that knows a homeless person.

No culture is immune to homelessness. About 50% of the homeless population is African-American; 35% is Caucasian; 12% is Hispanic; 2% Native American, and 1% is Asian. Single men make up about 44% of homeless population; 13% are single women; 36% are families with children, and 7% are unaccompanied minors. At least 30% of the homeless stay that way for more than 2 years, even though 44% of the homeless population works.

What is the invisible catalyst that catapults some of us into the pot holes of poverty and homelessness? Statistics show that 66% of homeless people are addicted to drugs and alcohol, and 16% are considered mentally ill. But, drugs and alcohol don’t create homelessness on their own, but they can help instigate and prolong it. Mental illness is not a major homeless catalyst either, but typecasting, misunderstanding, and then ignoring or giving up on certain mental menaces certainly can produce the experience of homelessness.

The homeless cut themselves off from mainstream society, and enter a reality filled with fear and despair. No one wants to be homeless, but some people innately expect it using a non-physical sense, and the question that everyone involved with eliminating homelessness asks is—why? One answer may be the non-physical energy that is part of the individual psyche. The non-physical psyche is always in play physically, and some of us allow it to manifest in the form of homelessness in order to experience the separation of the self physically.

No one wants to objectively experience homelessness, but they do in order to physically feel the consequences. They are contributing to the expansion of consciousness by making us aware of the contrast that exists in our fearful state of egotistical splendor. The quest for ego satisfaction in this world of dualism is the catalyst for homelessness.

The pressure to perform and to be a part of a society that considers itself a special form of consciousness, which is detached from other life forms, also contributes to homelessness. Believing we are a separate form of consciousness fuels separatism and promotes judgments. We try to control what we fear through our social structure, and the end result is our own form of homelessness.

There are several physical factors that contribute to the homeless experience. Foreclosures, addictions, eroding work opportunities, globalization, the decline in US manufacturing, erosion in the value of the minimum wage, and low-paying service sector jobs all play a role in changing our economic reality in several ways, but these factors don’t necessarily produce homelessness in everyone.

Some folks argue and say homelessness is a personal experience based on poor choices, and those unfortunate souls must figure it out their life on their own. We tend to fear the homeless; they look too much like the self we see in the mirror each day, and that’s the motivation that keeps the homeless motor percolating. A good example of that fear is on display in churches across the United States. Churches sit empty four or five days a week while the homeless sleep in conditions that are not acceptable for our house pets. Our places of worship and the groups that control them neglect to appreciate the value of homelessness when it is embraced.

There are some caring church people that give a helping hand by serving meals and donating clothes or starting a temporary shelter, but those fixes are not fixes—they are band aids that cover the potential mortal wounds of homelessness. There are government programs that also try to help the homeless by using some of the same tactics, plus educational courses are introduced into the governmental and social mix to help the homeless understand how they got where they are.

Most of the homeless know where they are and how they got there. What they need and want is to start over and experience traveling around the economic board of life in a different mental vehicle. They need the kind of help that comes from our subjective self, not the self that is dressed in egotistical splendor. One of the messages locked in the vice of homelessness is to look fear in the face, and then embrace and accept it.

We bury the subjective aspects of the self in church, and want our objective self to be accepted so we conform to certain beliefs and participate in specific rituals that make us feel a sense of unity. We block out other valid beliefs and maintain a lifestyle that is filled with faith, but this vacillating faith picks what is right and wrong based on control and fear, and we find the self sinking in a world of judgmental senselessness. The result is a mass reality that doesn’t understand the nature of the self and the energy of consciousness.

The solution to homelessness is right under our egotistical noses. We must accept them as counterparts that need a fresh start and a sense of unity. If religion is what it says it is, the faithful must open their minds and accept the homeless as aspects of the universal self. If government agencies what to help they can help establish self-contained homeless communities where the homeless can help themselves, and begin to experience physical life in another way.

A model of a homeless community exists and is brought to life in the book, Living Behind The Beauty Shop. The concept is not new; it has been forgotten and the time to remember what we all can do to turn homelessness into an understandable experience is now.

Living Behind The Beauty Shop is about a Middle Tennessee boy who understands that greater reality where the psyche is able to communicate with the self that is experiencing other dimensions. The boy, Mase Russell, is living with Down syndrome. He is considered disabled in our normal reality, but he is far more enabled and connected than we are to that stream of consciousness that flows through all of us. He is able to communicate with other aspects of the self while dreaming, and he accepts his dream experiences as real. He is even able to remember those experiences and express them in his own way. His family begins to sense that his disability is a challenging gift not a sentence of suffering.

His family is like any other family. They experience the typical dramas that we all create in our waking reality. His grandfather, Warren Russell is a wealthy business man that lives on his family’s 2000 acre farm in Leipers Fork, Tennessee. The farm was a land grant given to his triple great-grandfather after the American Revolution. Warren and his wife Claire considered the farm their right of passage until they both experienced a near-death experience on a trip to Florida in their Cessna. After the accident Warren decides to donate 1000 acres to a non-profit foundation he formed called Perception Farms. Perception Farms is a self-sufficient community off the grid that gives the homeless a fresh start.

His daughter Cindy realizes that she’s gay after she marries her college sweetheart. She returns home from California and finds an ex-nun, who is now called Margie, at one of Perception Farm’s fundraisers. Margie discovered her true sexuality when she was in the convent. They become partners and decide to have a child using the sperm of their friend Alan Sutton, a well educated and athletic individual who works in the shoe business. Baby Mase is born with DS and the story follows his life and the experiences of the family as he becomes an accomplished poet and artist.

Years later, Mase finds Mischa Eddington who is another Down syndrome artist, in a local college art class, and they develop a close relationship. Together they watch members of the family experience the pains of getting older. They offer the family another perspective about that aging process. The family realizes that Mase and Mischa chose to be born with Down syndrome in order to help others see that there are no boundaries or limits in physical life unless we put them there through our beliefs and perceptions. They show us that other realities are just as real as our waking reality.

When we consider that consciousness does not have a beginning or an end in the non-physical world we can better understand that the people we call disabled or homeless are actually teachers who choose to experience life in extraordinary ways. They teach us that putting limits, judgments, and sterilized beliefs in action is the art of separating one aspect of the self from other elements of the psyche.

When that happens, we find ourselves living in the beauty shop of life, which is filled with exterior self serving nothingness.

The Burden of Beliefs

We are often made to feel that there is another youth and age than that which is measured from the year of our natural birth. Some thoughts always find us young, and keep us so. Such is the love of the universal and eternal beauty. The emphasis of facts and persons in my thought has nothing to do with time. And so, always, the soul’s scale is one; the scale of the senses and the understanding is another. Before the revelations of the soul Time, Space, and Nature shrink away. In common speech we refer all things to time, as we habitually refer the immensely sundered stars to one concave.

And so we say that the Judgment is distant or near, that the Millennium approaches, that a day of certain political, moral, social, reform is at hand, and the like, when we mean, that, in the nature of things, one of the facts we contemplate is external and fugitive, and the other is permanent and connate with the soul.

Ralph Waldo Emerson in his 1841 essay The Over-soul dips us into an ocean filled with natural concepts that drip with head-shaking truth. Some of our thoughts have no age, and others make us older than we are. We are so focused on external events we forget the beauty that is within us. That beauty is buried under heavy debris, and that debris is set in motion by our belief system. The psyche, which contains the soul, is a manifestation of pure energy in a unique form. Our vocabulary automatically puts information about the soul and the psyche in understandable form, but that information is a partial account of who we are.

Pure energy has such amazing pattern-forming propensities it becomes a conglomeration of energy gestalts that go beyond our current understanding and vocabulary. Even the smallest unit of pure energy has such a propelling force that it can form all possible variations of itself. Pure energy with a weight of nothing can hold within itself the creation of matter even though it has no mass. It has the impetus to create a plethora of universes. It is the hand of God as well as God itself, and we humanize it in order to get our thoughts around it.

Pure energy cannot be destroyed, and is always in a state of creation, which means it is constantly expanding at every point simultaneously. Our psychological activity gives us a hint of the power contained in the individualization of pure energy, and our cells ring the bell of creative evidence, and prove that we are freshly created at every point in linear time.

The psyche deals with activity we can’t directly perceive, but that activity is responsible for the events we do perceive. Judgment day is drenched in mythical romance and time is bottled in linear form. Our social, moral, and political beliefs are like sand on a wind-blown beach. We celebrate our external and the fugitive beliefs, and they bring us the precipice of a fictitious death while our psyche continues to be a permanent variation of itself, which fuels the life of the soul without the need for time, or the burden of beliefs.

Sideless Box Of Creativity

A painter told me that nobody could draw a tree without in some sort becoming a tree; or draw a child by studying the outlines of its form merely—but, by watching for a time his motions and plays, the painter enters into his nature, and can then draw him at will in every attitude. In a certain state of thought this is the common origin of very diverse works. It is the spirit and the fact that is identical. By a deeper apprehension, and not primarily by a painful acquisition of many manual skills, the artist attains the power of awakening other souls to a given activity.

Ralph Waldo Emerson in his 1841 essay History digs into the rich dirt of consciousness, and finds unity under the self-created rubble of separatism. There is unity within our cellular consciousness, and it is expanding our belief structure. The egotistical thoughts of isolation and superiority are diminishing. Our conscious mind is immersed in a flowing stream of wisdom, and our ego is changing focus. The inner self is constantly reshaping our conscious mind as well as our body consciousness.

As we travel through our own psychological atmosphere, we discover a conscious mind that is transformed by the contours of our inner self. Endless impulses and ideas churn in the consciousness of the inner self. Electromagnetic energy stimulates the conscious mind, and that energy expresses itself in dreams as well as in our focused reality.

Concentrated impulses and ideas become thoughts, and then truths. These beliefs create physical events. Every event we experience is an epic tale. Each tale is packaged in a sideless box of creativity. We are all painters as well as the painting in our unique creative box.

We constantly produce new thoughts and expand beliefs as the self expands physically as well as non-physically. Changes in the self awaken other souls, and the diversity within the awakening colors our canvas of life with brush strokes of unity as well as contrast. The contrast may be filled unexpected colors, but the unity is always wrapped in a rainbow of love.

Alien Intrusions

There is no power of expansion in men. Our friends early appear to us as representatives of certain ideas, which they never pass or exceed. They stand on the brink of the ocean of thought and power, but they never take a single step that would bring them there. A man is bit of Labrador spar, which has no luster as you turn it in the hand, until you come to a particular angle; then it shows deep and beautiful colors. There is no adaptation or universal applicability in men, but each has his special talent, and the mastery of successful men consists in adroitly keeping themselves where and when that turn shall be oftenest to be practiced. We do what we must, and call it by the best names we can, and would fain have the praise of having intended the result which ensues. I cannot recall any form of man who is not superfluous sometimes.

Ralph Waldo Emerson in his 1844 essay Experience gently ties a bright ribbon of awareness around our thoughts and we nod our heads in agreement. Man does stand on the brink of an ocean of thought and power in this physical reality, but rarely dips his feet into the warm waters of consciousness to feel the wisdom that empowers him. We pick and choose what side of our mind we want to show the world, and we allow the brain to dissect these electromagnet impulses so that they conform to our select belief structure.

We forget that any fact we encounter is the tail end of a distinct type of creativity, which brings facts into existence so they conform to our perception of reality. Other facts are discredited and discarded that are vital to understanding the nature of the self.

Our cellularly tuned consciousness creates our mental workshop where innate energy and power spark perceptions and experiences that fit into the known present as well as other perceptions that circularly float outside the realm of our belief system. These perceptions continue to operate in the dream state. They intersect with our waking state and create physical experiences that we may or may not recognize. We call these events miracles or abnormalities that baffle or disrupt our rigid belief system. We give them labels and call them unreal, incredible, unnatural, or sinful, and superfluous.

Our thinking resides in our cellularly attuned consciousness where direct cognition operates in a circular fashion. We tap into one segment of this inner process and believe we are unable to touch the other aspects of self. They are alien intrusions in our belief system. Our focus consciousness blocks out a large part of the self in the waking state, but in the dream state we experience these other alien qualities of our consciousness. We remember only the tail of these dreams even though these aliens explode in our mental atmosphere and spark images with surreal vitality.

Psychological puddles filled with alien intrusions form and then tickle the brain until we sense a crack in our beliefs. The puddles ripple outward, and they eventually become the ocean where we baptize our ignorance.