When Absolute Perfection compartmentalizes itself with just enough rational disorder, free association becomes the method for recombining self to Self Absolute once again. During this navigation process, the human experience of reality implements "conceptualization" as the method for giving structure to thought. Among psychic mediums, both past and present, the most popular style of conceptualization was traditionally one of externalizing their possession of thought impressions in the metaphorical design and mannerisms of various supernatural entities, but tacit implications mask the motivations for this practice.
At its most basic nature, Reality is the direct result of Absolute Consciousness in a condition of expressing "Itself". But to say, "Itself," is an inescapable play of words. When we attempt to describe reality in any way, shape or form, we are using symbols that substitute the natural unity of consciousness with our dualistic manner of perceiving it. Whether artistically, linguistically or literally, this use of symbols serves to separate the object of the description (which can be anything in the "multiplicity of phenomena" composing reality) from the subject of the describer (which is "we" - or anyone - who is doing the describing of reality) through the usage of whatever the particular manner of symbolic substitution is. In number, these "particular manner of symbolic substitution", is three; analogical, negative or injunctive. None of which is experience-Reality. Thus reality, just like all insights and experiences, is literally indescribable, but can nevertheless be indirectly pointed to by a set group of rules as is found in these three variations of symbolic substitution. Once the manner of symbolic substitution is chosen, "an account" of the experience-reality is able to be presented - so long as it's presentation is remembered to be in the context of metaphor.
This same form of wordplay happens every time an attempt is made to represent distinctions as with my usage of the word "Itself" in the beginning sentence of the previous paragraph. Again, Consciousness is inseparable from the reality it expresses. Through sentience, we share the same expression of reality but our individual roles within it are merely variations of perspective in the overall "wholeness" of it. The usage of "Itself" is the most accurate way of producing a meaning in symbolic terms of what aspect the "It" of Consciousness is doing as is related to the unitary "Self" of whom we refer. We are all "selves" within a greater "Self" that chooses to experience through our expression.
This "greater Self" of previous reference, is the mythopoetic representation we also use in the word, "God". Of ill founded consequence in most Christian conceptualizations, myth and God in the same usage, undoubtedly lean more towards perturbation rather than consonance. However, the concern for such interpretive disquiet is rather unnecessary when we remind ourselves that symbolic representation (whether in thought or substance) is merely the manner in which reality falsifies "Self" to "IT-self". The reader of these memoirs must accept that mythology does not mean a system of fairy tales completely divorced from reality, but that it is merely one (of only three ways) in which reality can be "pointed" to. Myth, in an analogical approach to the absolute, represents a clothing of the Infinite in positive, metaphorical, and finite terms. In Hindu interpretation, as stated by Ananda Coomaraswamy, "Myth embodies the nearest approach to absolute truth that can be stated in words." To the extent that we form any positive mental conception of God, that conception must be a myth, for as St. Augustine notes, "If any one in seeing God conceives something in his mind, this is not God, but one of God's effects." You cannot think about God because he is doing the thinking, and if you try, you will see only concepts and objects, never God Himself. For these reasons, and to the extent we insist on trying to form images about the Imageless, myth becomes an important tool, provided that we do not confuse the myth with the actuality.
So, while there exists various technique, mental application can be as far reaching as there are numbers of individuals implementing it. All individual conceptualization emerges from transcendent origins of superpositioned consciousness before translation in the brain-mind occurs. Since consciousness is inherently superpositioned at source, thoughts and impressions are acausally interpreted and represented through various symbolic images and styles. There are various entities, describable also as "thought bodies," that assist in these endeavors.
Tradition persisted in the practice of psychic interpretation, as performed by Edward White and Bobby Bond. When the entities of Kundie, Shenung, Spirinoff, Annabelle and many others came into expression, their impactful personas immediately became quite engaging. The utilization of these various possession entities quickly became the preferred method for elucidating the clientele. Yet, as an added dimension in the mental imagery they offered, these paranormal locutions became the perfect source for reporting events and celebrations of an otherwise unobservable heavenly domain as well. So, it is with this inspirational and uplifting comprehension that I present the lucid translations of a select handful of possessing entities with whom we have made acquaintance over the years.
At its most basic nature, Reality is the direct result of Absolute Consciousness in a condition of expressing "Itself". But to say, "Itself," is an inescapable play of words. When we attempt to describe reality in any way, shape or form, we are using symbols that substitute the natural unity of consciousness with our dualistic manner of perceiving it. Whether artistically, linguistically or literally, this use of symbols serves to separate the object of the description (which can be anything in the "multiplicity of phenomena" composing reality) from the subject of the describer (which is "we" - or anyone - who is doing the describing of reality) through the usage of whatever the particular manner of symbolic substitution is. In number, these "particular manner of symbolic substitution", is three; analogical, negative or injunctive. None of which is experience-Reality. Thus reality, just like all insights and experiences, is literally indescribable, but can nevertheless be indirectly pointed to by a set group of rules as is found in these three variations of symbolic substitution. Once the manner of symbolic substitution is chosen, "an account" of the experience-reality is able to be presented - so long as it's presentation is remembered to be in the context of metaphor.
This same form of wordplay happens every time an attempt is made to represent distinctions as with my usage of the word "Itself" in the beginning sentence of the previous paragraph. Again, Consciousness is inseparable from the reality it expresses. Through sentience, we share the same expression of reality but our individual roles within it are merely variations of perspective in the overall "wholeness" of it. The usage of "Itself" is the most accurate way of producing a meaning in symbolic terms of what aspect the "It" of Consciousness is doing as is related to the unitary "Self" of whom we refer. We are all "selves" within a greater "Self" that chooses to experience through our expression.
This "greater Self" of previous reference, is the mythopoetic representation we also use in the word, "God". Of ill founded consequence in most Christian conceptualizations, myth and God in the same usage, undoubtedly lean more towards perturbation rather than consonance. However, the concern for such interpretive disquiet is rather unnecessary when we remind ourselves that symbolic representation (whether in thought or substance) is merely the manner in which reality falsifies "Self" to "IT-self". The reader of these memoirs must accept that mythology does not mean a system of fairy tales completely divorced from reality, but that it is merely one (of only three ways) in which reality can be "pointed" to. Myth, in an analogical approach to the absolute, represents a clothing of the Infinite in positive, metaphorical, and finite terms. In Hindu interpretation, as stated by Ananda Coomaraswamy, "Myth embodies the nearest approach to absolute truth that can be stated in words." To the extent that we form any positive mental conception of God, that conception must be a myth, for as St. Augustine notes, "If any one in seeing God conceives something in his mind, this is not God, but one of God's effects." You cannot think about God because he is doing the thinking, and if you try, you will see only concepts and objects, never God Himself. For these reasons, and to the extent we insist on trying to form images about the Imageless, myth becomes an important tool, provided that we do not confuse the myth with the actuality.
So, while there exists various technique, mental application can be as far reaching as there are numbers of individuals implementing it. All individual conceptualization emerges from transcendent origins of superpositioned consciousness before translation in the brain-mind occurs. Since consciousness is inherently superpositioned at source, thoughts and impressions are acausally interpreted and represented through various symbolic images and styles. There are various entities, describable also as "thought bodies," that assist in these endeavors.
Tradition persisted in the practice of psychic interpretation, as performed by Edward White and Bobby Bond. When the entities of Kundie, Shenung, Spirinoff, Annabelle and many others came into expression, their impactful personas immediately became quite engaging. The utilization of these various possession entities quickly became the preferred method for elucidating the clientele. Yet, as an added dimension in the mental imagery they offered, these paranormal locutions became the perfect source for reporting events and celebrations of an otherwise unobservable heavenly domain as well. So, it is with this inspirational and uplifting comprehension that I present the lucid translations of a select handful of possessing entities with whom we have made acquaintance over the years.