from the first day
The new premise:
Part 1 of 7
Imagine if experience
were a collection of techniques
to manage the full reality range
of being somewhat conscious
on the planet
but dependent upon your culture
and circumstance.
Being conscious that is,
beyond just the level
of legitimate survival skills.
And clear of that need,
other levels of involvement
that deal more directly with
the cultivation and sophistication
of a conscious level
of experience itself.
An additional spin element
for introduction at this time
is that all of conscious events
are traumatic to each individual
in a neutral sense.
The point being that
there is a process
of imprinting going on
with every experiential event
and that that external event’s impression
has its internal equivalency
for each person
relative to their sentience,
their mental, emotional
and visceral components
in the physical consequence they carry
and subsequent presence they manifest
from the merging and self-modeling
of all of these events
into their individual identity.
Our participation in eventfulness
as opposed to ambience,
though both do occur simultaneously,
causes us to confine ourselves
to rational constructions or stories
of what our lives are to be like
or are about and tend to further
how we are prone towards
symbolic representations
of and for ourselves.
Even though
we still live behind this symbology,
we are burdened
by the internal switchboards
that we have created
to attend and monitor
this ongoing account
of all the eventfulness
that we experience.
We subtly setup a system
to cue our responses and reactions
to what eventfully occurs.
We are contained by this construction
towards habitually framed expression
because of its repetitious nature
but seek a more direct
and deeper connection
then this generally allows.
from yesterday
The new premise
Part 2 of 7
(from two days ago)
Our modeling is superficial
to those deeper needs
and our presentation tends to lack
authentic permission
for deeper self-intimacy throughout.
We realize a constant level
of separation and isolation
from where we would like to be
as a person, as a people, as a culture
and as a collective conscious community.
The need for intimacy is integral
within each person
but not acknowledged or evidential
in many situations.
For example,
we crave a kind of intimacy
yet we pursue a sexual relationship
afforded symbolic representation
and the appearances of exchange.
We profile for expediency
as a shortcoming
of not getting to know people
by any other means.
Our bodies are our roadmaps
of the imprinting and our subdued lives.
We live using them to give appearances
to normalcy, competency, indulgence
and over usage in reactionary styles.
We maintain a relative sense of being
by a value driven means
but do not acknowledge beyond that frame
what is really going on without taking,
what appears to be,
great private and personal risks.
We can come to claim
a type of social insanity
to more deeply investigate
a deeper sense of ourselves
than accomplishment would justify
but that is more of a resulting outcome
than an intended pursuit.
Life, in summation, can appear to be baffling
to discuss in the first person.
It seems that, in general, we accept topic
to be the driver of most of our attention
and content to be the means of participation
that addresses the core
of what appears to be going on
even though there are many other
contributing compositional levels
of human participation to any moment in time.
(from yesterday)
The new premise
3 of 7
The majority of those influences or factors
are below our levels of conscious attention
or seems too complicated
to mention straightforwardly
as relevant but still factor into the agenda
of that point in time in passage.
For the lack of better terminology,
we develop an internal switchbox
to generally run the “self” program
and we promote this switchbox
as our habits, interests, idiosyncrasies, known desires,
personal preferences and our personality traits.
All of these attributes are as escort
to promote an exterior world’s ability
to find this switchbox
and to subsequently “turn us on”
by a method of causal metaphor
in which it can be argued or suggested
or it is commonly held
that another person’s behavior is the cause
of our first person response.
And that this is the essential weave
of how we interact with each other
in a meaningful manner
within an ongoing fashion.
This logic further suggests
that regulating this switchbox usage
is primarily a function
of a personal sense of control,
the development of character,
the maintenance of friendships
that agree to the terms of support
as a kind of unspoken contract,
the surround of possessions
for re-stimulation and reminders,
a general array of tasks and activities
for rituals that involve
attention and movement,
an overlay of work related orientations
for the sake of self, financial survival,
the referencing of significant others,
and a living knowledge of rules
that require elements
of awareness and compliance.
All of this mostly up on “the conscious screen”
for immediate usage if necessary.
And to support this complex,
there is also a physical body
in reaction and response to everything
as part of the residue of all of this,
and an internal hologram of the external world
in a chemical and electrical interactional dance
as each person’s body is somewhat appropriate
for the moment at hand.
The new premise
Part 4 of 7
(today's)
The effort here in principle, is that
there is a balance
between the outer world
and the inner world so to speak,
and that each person
reaches for a comfort level
between the outer world
and the personal inner self.
When this is not achieved
then there is a consequence
within that person
in which each person evidences
the shortcomings of their situation
and leaves messages
about their predicament.
This can become guarded or reactive
or acted out or withhold behavior,
all of which, for the most part,
is still acceptable as public behavior
but essentially indicates imbalances
in this outer world/inner world dance.
As this situation persists,
each person evidences some affect
of the imbalances,
with a full range to include
everything from denial to disease.
We are not, as of now,
yet to fully investigate
the subtle physiology
of the continuance
of this ongoing circumstance
nor have we derived
a working knowledge
of the esoteric implications
of all things
as they externally represent
our internal holograms.
We seem to thrive
on content-based explanations
of why we are they way we are
and yet how we function
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