The new premise:

Part 1 of 7

(first day)

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.

The new premise

Part 2 of 7

(second day)

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.

The new premise

3 of 7

(third day)

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

(fourth day)

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

is not deeply accounted for.

The new premise

5 of 7

(yesterday)

As a culture,

we promote the successes

of the retentive mind

and yet the ultimate value for living

may be derived

from a synthesizing brain

where brain dominance

is actually in detriment

to the quality

of life experience possible.

In sports, achievement

comes from hard work,

which expresses itself

in the development

as the constriction of muscles

towards power

on demand and display,

yet at the very top levels,

further development

is dependant upon relaxation

to increase the blood supply

and provide for expansive elements

involved in the endeavor.

All techniques that work

towards the demonstration

of measurement results

eventually have to give way

to the enjoyment elements

more deeply involved in being

to support the advancement

of the activity.

Having mastery may not mean

being in control.

Attempting to have skills

for an external performance

of an activity

may be at a cost

to the individual person

because that activity

may not be a match internally

for what that person is

attempting to express

about their being.

The world of symbols,

as achievement so easily

involves itself in,

may be a form

of self-sabotage to each of us

as participants on a daily basis

until we settle for

less self representation

in habitual and subsequently

unconscious second nature ways.

We may have accepted as rules

our sense for interest,

curiosity, inward endeavor,

soul express, and aliveness of spirit

because we are so fully preoccupied

with the representational styles

of our culture

that we could symbolically

preoccupy ourselves in doing so.

The new premise

6 of 7

(today)

It may not be that we lack

and are programmed

towards the insensitive

but maybe we are

sold short on self-permission

for an inner-self

made evident by presence.

We may broadcast

but do we emanate?

We may communicate

but do we convey?

We may comply

but do we commune?

We may lament

but do we yearn?

We may persist

but do we passion?

We may suffer

but are we soulful?

All of these questions

reflecting disparities

between doing and being,

between knowledge and knowing,

between sentient awareness

and sensible understanding,

between emotional presence

and emotive radiance,

between the sanity

of self sustained

and the insanity

of self-evolving.

Choice offers no safe harbor.

As much as it is

a provocative ritual

of the mind and championed

by most self consciousness

as measurement

as near bystanders

in almost all

common sense circumstances,

decision is really a framing process

for accountability’s sake

and not necessarily a mechanism

for sourcing the essence

of what appears to be

ongoing or going on.

Content is funny in that way

because it seems to show justification

in a formal manner even though

it is profoundly incomplete

relative to the impulses for life

that we all thrive upon.