The true test of assimilation into transformation is if you can hold it all together within your awareness, or if it slowly dissipates and leaves you lost and hungry for external stimulation. This is the nature of timelessness and wholeness within the seventh sense, for when you begin to be whole and cohesive, there is no difference between now and the moment I first seduced you with my words back on a cold snowy evening in November of ‘94. It is all happening simultaneously throughout eternity, so will always be within you right Now once you are whole, but only a thread of retreating memory until you embrace that cohesion completely.
The problem is that you are still seeing from the plateau of linear reality, and so time stretches out behind you like a road you traveled long ago, when in the seventh sense reality it is happening right now and eternally forevermore. From where you presently stand, instead of that same energetic seduction flowing through you to ignite the flame to light your path of heart, it is viewed as a past memory and so it leaves you empty and lonely because it does not exist in the Now of your perceptions.
This is another way to glimpse the nature of cohesion. If the things you have learned and the experiences you have amassed are only memories stored in the brain, they are not really a part of Infinite you, but only connected to the physical self, yes? And while it is true that some of these memories have contributed to the wholeness of you and will follow you into eternity, it cannot really be said that they are the heart and soul of you, but only recordings of events which contributed to your personal inventory. We have come to the point in your journey where these things must be made part of you through Doing if they are to have any benefit in your confrontation with the eagle when you face your final test to claim your destiny.
Be gentle with yourself, but also be firm and demanding, for that is the nature of the finest seductions of the Self, yes? This is not an easy concept, and so we will approach it slowly until it yields its secret willingly instead of having to be taken by force. Ah, but never forget that sometimes a firm pressure must be steadily applied to break through into the ecstasy of conjoining utterly with something. And so it is up to each of you to always be caressing the question of your own cohesion and coming to understand its nature by learning to speak its language and coming to see through its infinite eyes.
You’ve come too far to go back to the safe sanctuary of oblivion, and so without this wholeness you would be cast asunder, each individual fragment of your consciousness hurled in a different direction, still aware but without reference, without cohesion, an infinitesimal number of screams echoing endlessly into the abyss, and all of them only what’s left of you and nothing more. Indeed, legends of purgatory arose from the seers who had glimpsed this state and struggled to describe it.
I tell you this so that you might fully comprehend what is at stake and see it as real instead of only philosophical fantasy. Never forget that while some dreams are only midnight masturbations and others lucid journeys brought into being through your own volition, still others might be seen as tests or gifts from what you presently call allies. What matters now, of course, is what you Intend to do about it.
May the Mirror be Faced With new reCognition A New I born From repetition Of ancient sounds Burrowed deep Within the blessed soul Who sleeps Upon the wheel Of premonition That pokes and prods This sacred mission Of god-in-hiding To forgive the Mind That cries inside him Divided into whither And whence Perched upon hallowed fence That splits the world From Sight and Sense The rebirth of Light In the newly born Sun Til the Name has no number Not even The One May the Mirror be Faced With new reCognition A New l born From repetition
“I’m with the That One I’m with the This One UnFriend Me Now If You’re not with The Same One”
Why say such, it’s lack of courage If you want to break the Tie with Others Just Do It… Do it Blatantly, hit that button Tip tap those keys Delete the Imaginary Friendship That lives behind the Dumbscreen Stop asking the Other To do the job for you Passive aggressive pacification Wrapped up in Delusion
The Eyelids are heavy From Fighting the Fog The Myelin too Thin For the Mind to Behold That which percolates within the Field The ElectroMagnetic Drag that breeds The Sag And breaks the Seal ….leads To broken Lives Within The Lie UnOpened Files in the Hard Drive The Sweet MeatSuit unZips And drips from the Hive “The Land of Milk & Honey” Or the “Best Milk & Bread that Money can buy” Or Steal Human Biofield wrapped up in sudden zeal The frequentSeas sign the deal And Stage The Set As the broken Nets Are all Set To be ReVeiled.
The EyeMage.Is a Script A Synaptic Aleph-Bet Written by Adepts Of the Photonic Neural Net -Working overtime To Hush Little Baby Don’t you Cry And pull the Covers over Sleepy Wittle I~s
….I am on a bus with my brother.........we are talking and I decide I want to fly and go have a lucid adventure... I tell him 'remember when you said you could do anything if you believed?'....
..he says 'yes'.
........I say 'well im gonna fly out that window.
...he acts as if i cant...
I say that I can and I am going to.... and I just stand up and dive out thru the bus windwo…..and fly up into the sky lucidly...I think to myself it feels good to be really lucid again...I decide Id like to travel into my body....so I dive deep down toward the ground, intending to dive thru my body...when I peirce the ground, I have actually peirced my body and I am a point of light.
....I am traveling high speed thru the different layers...first the skin and tissue etc thru to the cellular level...thru to the atomic level.
...and I am thinking how amazing and wondrous it all is....and its very high velocity... come to what seems to be 'the end' and its a massive 'ocean' there is mist rising from it...and I just stop, right above it, suddenly....I then have a body again...and I make a decision to dive into the ocean...knowing ive found the core...and as I go to dive in, right before immersing, a hand or something grabs what seems to be a t-shirt on me, and stops me....really suddenly....I think...am i not supposed to go there at this time? I hear a very light subtle voice say, echoing all around and thru me, my name.......”Charleen, stop!”
….I hover there for a bit wondering why I was stopped, who or what was holding me back.....and I think then...perhaps its better not to leave my body...which I know will happen when i dive into the ocean...that I will be in an 'out of body' state..or however you want to view it...and I think that perhaps its best for me and baby for me not to spend alot of time away from my 'body' at this point.... wake up then...thinking about it all.
Dreamtime November 6, 2005, Ireland
(I Dreamed It All)
A midnight mood came to me asked me what I wanted to be all I knew was nothing at all and so she watched my angel fall
Again I sing in sweet repose treasures are hidden where no one knows Fairy wings spread and flitter through the cascade of summer glitter
I dreamed it all I dreamed it all I dreamed creation I dreamed the fall
Angel tears washed me dry kept me clean and purified
I closed my eyes and began to see just a little and nothing more faint shadows crossing the plains heading for the ocean shore
where does the secret lie where does my secret lie dormant beneath the rainbow placid in the sapphire sky?
Angels know angels know and they can tell walk beside you ring their bells the shepherd is gone the sheep are lost vulnerable to the threats the cold midnight frost
Can you break into me pry open my disease find your way inside give me your secret keys
I dreamed it all I dreamed it all I dreamed creation I dreamed the fall
When I awake I'll start again I'll make my world new again.
WHAT is Love? Ask him who lives, what is life; ask him who adores, what is God?
I know not the internal constitution of other men, nor even thine, whom I now address. I see that in some external attributes they resemble me, but when, misled by that appearance, I have thought to appeal to something in common, and unburthen my inmost soul to them, I have found my language misunderstood, like one in a distant and savage land. The more opportunities they have afforded me for experience, the wider has appeared the interval between us, and to a greater distance have the points of sympathy been withdrawn. With a spirit ill fitted to sustain such proof, trembling and feeble through its tenderness, I have everywhere sought sympathy, and have found only repulse and disappointment.
Thou demandest what is Love. It is that powerful attraction towards all we conceive, or fear, or hope beyond ourselves, when we find within our own thoughts the chasm of an insufficient void, and seek to awaken in all things that are, a community with what we experience within ourselves. If we reason, we would be understood; if we imagine, we would that the airy children of our brain were born anew within another’s; if we feel, we would that another’s nerves should vibrate to our own, that the beams of their eyes should kindle at once and mix and melt into our own; that lips of motionless ice should not reply to lips quivering and burning with the heart’s best blood. This is Love. This is the bond and the sanction which connects not only man with man, but with every thing which exists. We are born into the world, and there is something within us which, from the instant that we live, more and more thirsts after its likeness. It is probably in correspondence with this law that the infant drains milk from the bosom of its mother; this propensity developes itself with the developement of our nature. We dimly see within our intellectual nature a miniature as it were of our entire self, yet deprived of all that we condemn or despise, the ideal prototype of every thing excellent and lovely that we are capable of conceiving as belonging to the nature of man. Not only the portrait of our external being, but an assemblage of the minutest particles of which our nature is composed;* a mirror whose surface reflects only the forms of purity and brightness; a soul within our own soul that describes a circle around its proper Paradise, which pain and sorrow and evil dare not overleap. To this we eagerly refer all sensations, thirsting that they should resemble or correspond with it. The discovery of its antitype; the meeting with an understanding capable of clearly estimating our own; an imagination which should enter into and seize upon the subtle and delicate peculiarities which we have delighted to cherish and unfold in secret; with a frame whose nerves, like the chords of two exquisite lyres, strung to the accompaniment of one delightful voice, vibrate with the vibrations of our own; and of a combination of all these in such proportion as the type within demands; this is the invisible and unattainable point to which Love tends; and to attain which, it urges forth the powers of man to arrest the faintest shadow of that, without the possession of which there is no rest nor respite to the heart over which it rules. Hence in solitude, or in that deserted state when we are surrounded by human beings, and yet they sympathize not with us, we love the flowers, the grass, the waters, and the sky. In the motion of the very leaves of spring, in the blue air, there is then found a secret correspondence with our heart. There is eloquence in the tongueless wind, and a melody in the flowing brooks and the rustling of the reeds beside them, which by their inconceivable relation to something within the soul, awaken the spirits to a dance of breathless rapture, and bring tears of mysterious tenderness to the eyes, like the enthusiasm of patriotic success, or the voice of one beloved singing to you alone. Sterne says that if he were in a desert he would love some cypress. So soon as this want or power is dead, man becomes the living sepulchre of himself, and what yet survives is the mere husk of what once he was.
“Seaming is interwoven into everything I do….I consider myself a Patchworker of Dreams….I pull disparate parts together in new and playful ways, whether my base material be Fabric, Thoughts, Feelings, or Movements. I am Self Taught, a Self Taut InTensions of Multiple DiMensions playing with the poles of the Line, the Cycles of the Sine, the Twists of the Twine. When I create clothing or costumes, I almost always use reCycled materials. These pieces of clothing or fabrics hold the Stories of those who have Worn them or used them. I can feel these stories, they whisper to me, they scream at me, they want to be redeemed, reDeemed necessary and functional. Torn apart at the seams and merged with other Pieces of the dream, and reFashioned into a new expression. A more fun and unique, quirky, comfortable, playful and passionate arrangement. This process is not unlike the deeper mysteries of Spirit clothing itself in the garments of Body….The Soul is in the Seams….the Memories of the places in which we have Grown Together, Come Apart, Merge and DiVerge and play as inFinite Stars of the Dream. The 5 most basic elements of Fabrication are Scissors, Needle, Thread, Fabric, and the Self Who guides the Seams. The Fabric itself, is made up of Thread, and one could say that in taking the fractal deeper to source, the Loom is the higher octave of ‘fabric’. The Loom is the primordial structure on which the warp and weft of the the threads of Self are woven. That initial fabrication then becomes the malleable material in which we Play. But lets not go too deep quite yet.”
Time Sculpts Space Into Tender soft Penis Warm Tired Worm Tenderized As a an Old Self Returns to innocence
prepares to receive new blood in new wombs as newborn babes with new soft worm, Warm germ in all beings
Til Shakti dances circles ‘Round Shivas slumber Forcing Him to reMember And the rising fu(h)ror Of Hard stone phallic pillar of eager thrust into a new dawn of being
Awakens
Full of Rapture And forces into full Stature
a Seeding Self
Aching to Penetrate The Mysteries Of The Primal Dark Her Who Holds the Stark Contrast Of His Force
Jung’s early work with word associations did not rest with quantifying results; he personified them. He discovered complexes which were invested with feeling, intention, autonomy, and fragments of consciousness. They were independent entities because they behaved as such. The same complex can alter the association of words, show itself as unwanted symptoms, and appear as a person in a dream. Dream persons are complexes walking around; symptoms are the irruption of these persons into our normal lives. Our personal complexities are indeed the persons of our complexes.
Where other psychologists might have used a so-called objective and neutral language of numbers, structures, or functions to account for the same disturbances, Jung reverted courageously to the direct mode of personifying which in his day was still considered a primitive formulation.” He stood firmly by his method of naming, explicitly comparing it with the spontaneous speech of the insane and the noncivilized. What was radically courageous then we now take for granted, so easily imagining ourselves to play roles, enter into games, and be composed of different characters.
James Hillman , are-Visioning Psychology pg.21/22
“Jung’s animism is tightly tied to his notion of anima,” which is the word he uses for one’s personal and personified soul-image. The Anima Is a person and anima is a conceptual notion and anima means soul. Jung calls her “she,” and she it is who creates conflicting confusions and attractions, who brings moods and desires and neurovegetative symptoms, who kindles the peculiar fascinations of fantasy that turn one’s head, and yet also conveys a vague sense of interiority, a sense of soul.” ~James HillmanA person may converse with her, as for example, when a poet talks With his muse, a philosopher with his daimon, a mystic with his tutelary angel, or a madman with his hallucination. We find her in mythology In countless forms, and expressly as the maiden Psyche. ~ James HillmanJung’s position here states that the fundamental facts of existence are the “fantasy-images” of the psyche. All consciousness depends on these images. Everything else–ideas of the mind, sensations of the body, perceptions of the world around us, beliefs, feelings, hungers–must present themselves as images in order to become experienced. ” ‘Experience’ is, in its most simple form, an exceedingly complicated structure of mental images.”‘ Should we ask: just what is psyche? What do you mean by psychic experience and psychic reality? The answer is: fantasy- images. “Image is psyche, ” says Jung. “The psyche consists essentially of images . … a “picturing’ of vital activities.” In the beginning is the image; first imagination then perception; first fantasy then reality. Or as Jung puts it: “The psyche creates reality every day. The only expression I can use for this activity is fantasy. “ Man is primarily an imagemaker and our psychic substance consists of images; our being is imaginal being, an existence in imagination. We are indeed such stuff as dreams are made on. Since we can know only fantasy-images directly and immediately , and from these images create our worlds and call them realities, we live in a world that is neither “inner” nor “outer.” Rather the psychic world is an imaginal world, just as image is psyche. Paradoxically, at the same time these images are in us and we live in the midst of them. The psychic world is experienced empirically as inside us and yet it encompasses us with images. I dream and experience my dreams as inside me and yet at the same time I walk around in my dreams and am inside them. James HillmanBecause our psychic stuff is images, image-making is a via regia, a royal road to soul-making. The making of soul-stuff calls for dreaming, fantasying, imagining. To live psychologically means to imagine things; To be in touch with soul means to live in sensuous connection with fantasy. To be in soul is to experience the fantasy in all realities and the basic reality of fantasy. ~James Hillman
Many modern methods of psychotherapy want to retain the spirit of analysis but not its soul. They want to retain the methods and forms without the pathologizings. Then the doctor can become a master, and the patient is metamorphosed into a pupil, client, partner, disciple- anything but a patient. Analysis itself is called a dialogue or a trans- action, for "therapy" smacks of pathology. The focus upon inwardness and the goal of integration of the interior person may remain, but disintegration tends to be excluded, without which such integration has no significance. In their view, falling apart is never for the sake of the parts, the multiple persons who are the richness of psychic life; falling apart is but a phase preliminary to reconstituting a stronger ego.
These approaches that would synthesize rather than analyse, integrate rather than differentiate, and keep the therapeutic rituals without the pathological contents, neglect one of the deepest insights resulting from the last century of psychotherapy. The psyche does not exist without pathologizing. Since the unconscious was discovered as an operative factor in every soul, pathologizing has been recognized as an inherent aspect of the interior personality. Freud declared this succinctly: "We can catch the unconscious only in pathological material." And after her last visit to Freud in 1913 Lou Salomé wrote:"... he put exceptionally strong emphasis on the necessity of maintaining the closest and most persistent contact with the pathological material. . .”
Pathologizing is present not only at moments of special crisis but in the everyday lives of all of us. It is present most profoundly in the individual’s sense of death, which he carries wherever he goes. It is present also in each person's inward feeling of his peculiar differentness which includes, and may be even based upon, his sense of individual “craziness". For we each have a private fantasy of mental illness; "crazy," "mad, “insane”- all their substitutes, colloquialisms, and synonyms- -form a regular part of our daily speech. As we cast our internal deviance from us with these exclamations about others, we are at the same time acknowledging that we each have a deviant, odd second (or third) personality that provides another perspective to our regular life. Indeed, pathologizing supplies material out of which we build our regular lives. Their styles, their concerns, their loves, reflect patterns that have pathologized strands woven all through them. The deeper we know ourselves and the other persons of our complexes, the more we recognize how well we, too, fit into the textbook sketches of abnormal psychology. Those case histories are also our own biographies. To put it in sociological language: nearly every individual in the United States of America has been, now is, or will have been in the hands of professional soul care of one kind or another, for a shorter or longer period, for one reason or another.
Discovery of the unconscious has meant the widespread and overwhelming recognition of the psyche's autonomous activity of pathologizing. That discovery and that recognition have led to one even more significant: the rediscovery of soul. But unfortunately and mistakenly we have confused these three interrelated discoveries: the unconscious, pathologizing, and soul. We confusedly believe that everyone needs professional therapy as if that is where soul could be refound. But this is not so. For then we are confusing the rediscovery of soul during the twentieth century with the place where it happened-- therapeutic analysis. But therapy or analysis was not the carrier of that discovery. Psychopathology was. Symptoms, not therapists, led this century to soul. The persistent pathologizings in Freud and in Jung and in their patients- pathologizings that refused to be repressed, transformed, or cured, or even understood- led this century's main explorers of the psyche ever deeper. Their movement through pathology into soul is an experience repeated in each of us. We owe them much, but we owe our pathologizing more. We owe our symptoms an immense debt. The soul can exist without its therapists but not without its afflictions.
Analysis has merely given psychopathology a hearing outside the asylums, prisons, and church institutions where it had been kept; the new therapy provided the only place given secular sanction for a prolonged and intense involvement with pathologizing. Symptoms were the very point and focus of its attention. So analysis offered the vessel into which our unconscious pathologizing could be poured and then cooked long enough for its significance to emerge, for it to make soul. Out of psyché-pathos-logos came the meaning of suffering of the soul, or the soul's suffering of meaning.
Again a confusion beset this experience: a special state of being- “being-in-therapy"- seemed required for this discovery of soul through pathologizing, and so for many people therapy became a religious ritual, even replacing religious ritual. One was “in" analysis, and analysis was “in." There were the initiates: those who had been analysed. And there were the others: those who had never even been in therapy or had not been “properly” or "thoroughly" analysed. To refind the sense of soul one had to "go through" analysis with its regular appointments, its techniques, and its stages of "beginning an analysis." "working through," and "terminating." Inevitably and without knowing it, the ritual of analysis had produced a new cult of soul. Finally, some have taken this religious direction literally, declaring that actually this is what therapy is all about, an expression of the religious activity of the soul: the psychotherapeutic movement is correctly a religious movement; therapists are indeed a new kind of ministers to soul--gurus or priests.
In this movement toward religion pathology now tends to be left behind. By shifting its ground from pathology to self-development, recent analysis no longer recognizes the primacy of affliction. One goes to therapy to grow, not because one is afflicted-as if growth and affliction excluded each other. A gulf has developed between soul and symptom. On the one hand analysis regards itself as a professional contract for solving problems, a variety of medical science without soul, ritual, or mystery. On the other, it imitates the transcendental disciplines, foster- ing ritual, community, and teachings. Pathologizing again foundered upon its old division, illness or sin, and a further division emerged. Now, to be in soul therapy for growth and realization of personality, symptoms are left out; to be in medical or behavioral therapy for relief of symptomatic afflictions, soul is left out. Soul and symptom have broken in two.
This chapter and this book want to mend that division. By retaining psychopathology as a descriptive language of the psyche which indeed speaks to and of the soul, I would keep psyche and pathology close together. If I seem to be making the soul sick again by such stress on pathologizing, I am at the same time giving sickness soul again. By returning symptoms to the soul, I am attempting to return soul to symptoms, restoring them to the central value in life that soul itself has.
The mind points out it’s own precision The pen tip presses upon the page The blank sheets are washed and dried as bleeding crimes in tangled lines Are hung to dry with dripping rage
The mind draws lines with its own decisions The desperate drama of dreams debate The Carpet rolls out the curtains rise The Callosum opens its Myelin eyes As actors weave axioms upon the stage
The mind circles round its own confusion The neural nodes nap within the cage The fasciculus finds and hooks the hive The fissure formed from space and time Is stitched to heal with macrophage….
….the ritual bell, the wafting smell of Burning sages in prizm cells, Hanging from the dangling nous, The heart bares scars from tearing youth From the of searing truth of heaven and hell…
BlissNinja 