Personality is a strange word, being a noun describing an object-perception we each carry about any individual, while we may perceive it as an adjective. If I make a comment about a person's personality, then the object is the comment itself rather than the personality which the person possesses.
I am a performing artist. As such, I am a student of personality and give myself to the intention of representing a repertoire of personality. At times my representation may become deliberately and comically inauthentic. In any event, I can pridefully claim to have a multiple-personality available to performance, in contrast to the rare case of a person who may carry the embarrassment of Multiple-Personality Disorder.
In awarenessing, the history of it carries such notions as channeling and walk-in personalities. Gossip about those who exhibit such behavior often questions, "Do they know they are doing it?"; "Do they know what they are saying or doing?"; "Are they responsible if they do something criminal?" etc.
Awarenessing can include the experience of physical invocation of behavior and speech by another personality, but it is simple to distinguish from any Personality Disorder. The person is aware of the speech and behavior. The person is aware of the emotion of the personality which invokes the behavior. To the extent which a person understands differences in language, the person becomes aware of the meaning and intention of the speech and behavior of the personality which invokes the behavior.
Here a distinction is made between voice-in-mind and invocation. For a person who accepts the challenges of awarenessing, a key to the experience is personal will. A well intentioned person with a strong personal will cannot become compelled to allow a personality which betrays their own idealism to invoke an undesirable behavior. Meanwhile, the will to interpret the messages of voice-in-mind intelligently allows a person to safely avoid becoming duped into an undesirable response [ed. I now dispute this distinction, because opportunists have attempted to take advantage of my statement; 2016].
Community develops among personalities who become accustomed to awarenessing. Within such community it becomes a matter of mutual self-interest to disallow the influence of a personality which is destructive to the integrity of the community. I once postulated that personalities attract one-another according to something I called spiritual-congruence. I am now somewhat skeptical of this, but I can offer something different in exchange. Within an experience of community in awarenessing, The strength of will within a community may become able to force divorces, which in time lead to a reduction of a community to one which allows an acceptable range of congruence among personalities.
Personalities become attracted and seek influence over other personalities for desire-fulfillment as much as any other causes of attraction. I feel the negative implications of this will not persist, but it remains a rather juvenile attitude towards awarenessing. Meanwhile, a group of personalities may find common cause and choose to associate in order to fulfill that common-cause. A personality may also become attracted to another out of curiosity, admiration, lust, fear, envy and any other emotion such a list may contain. People often claim that all emotion can be reduced to love and fear, but such an axiom is insufficient to interpret the truth of attractions within awarenessing.
Returning to the experience of invocation, what becomes served is the intention of an expression of personality which might influence other people, in service of a common cause. Such an expression might also serve an intention which might be subversive, and it remains for the person to be judicious in allowing themselves to become invoked by such personalities. Here, a community of awareness of personalities can observe and ensure the integrity of each-others motivations.[ed. We caught them and got better at it. I dispute many things in this paragraph and so do thems. That must be embarrassing.; 2016.]
Identity is important to correlate with personality. The best idealism which awarenessing affords is "honor among thieves," but familiarity allows a person to strive to authenticate identity. I have experienced the mechanics of awarenessing being able to at least attempt to falsify identity. The most sure tests of identity are habits of speech, shared memory and some taste of idealism and intention; but even these can become vague. People become evasive when they are unsure of the intentions of eves-droppers, and it can seem that integrity in awarenessing is something to strive towards rather than act in surety of. Awarenessing is currently an evolutionary experience and needs to be interpreted in that context.
Thursday, 6 March 2014
Friday, 28 February 2014
Tapestry Dance - Seven
Absolute freedom is the natural, divine state of life. As human beings, capable as we are of exchanging ideas and recording events through the vehicles of images, symbols and language we become distracted from the deeper truth of this to a degree which animals do not.
Recently, I made fanciful speeches to myself of the notion that masses of rabbits populating the beaches of Vancouver may gather at the "bunny tree" to share the stories of their kind, and to scratch recordings of the lore of their kind into the bark of the tree. Later it would be learned and added to by succeeding generations, time would change the markings and their interpretations in changes of language, and the bunnies would change their ways in accordance with changes in the landscape and their culture.
There are cultures of Earth which, despite the pervasive efforts of religion, have not become aware of the teachings of various beliefs about a Creator, or certain messengers of its will or any belief regarding their authority and divinity. Among those who imagine any judgement based upon observance of rituals, sacrifices and other civility of conduct, there may be some concern that people raised by the wild animals around them might become condemned for their ignorance. Meanwhile, enough people abstain from both religion and any belief in spirit beyond the material world that the discussion often ignores possibilities which exist outside of both extremes.
The histories we have place divinity in the souls of those who passed through the extremes of human life, fighting in wars, leading debates over principles, achieving feats of magic, leading masses in the practices of love, family, farming, animal husbandry and empire building. These names we remember are those of people who made choices which were always controversial, within the context of these extremes of cultural shift. The experience of the witnesses of these times must always influence how things become written, and then how they become read. Ironically, some attention can also be applied to what materials entered the blood of those who used them to write, paint or scratch these histories.
If God can be supposed to have had various kinds of opinions about himself and the other kids in his school-yard, we may or may not discover the truth about them, having learned what we have from messengers who may have had their own perceptions and an interest in what they could make of our perceptions. Any distortion doesn't need to be the result of mischief. It could simply be any collection of passionate expressions, filtered through what was recorded of them, and filtered again through the ways in which we interpret them. So Gord might feel quite differently about such personalities as angels and prophets from what any of their contemporaries did, or God.
'Divine' personalities come with magic powers and the most prevalent among them center around perception and influence. They sense the presence, the emotion and the intentions of those around them, and it generally follows that they can influence those around them to a similar degree. I mention this because if such 'divine' abilities as telepathy and tele-presence evolve into a common experience, there is a period in which we need to interpret its implications. If a mind, in a moment of passion, reaches out to speak to a person, to touch a person, to see a person in an experience, then this becomes the unit of exchange in a shared experience which might become described as awarenessing. Awarenessing then becomes definable as an act of sending a perception to a person or persons, with or without intention. If such an ability becomes commonplace, then it bears upon our assumptions about dreams and fantasies. It also bears upon morals, but not in the way that we might think.
Again, freedom is the natural, divine state of life. An animal hunts prey with decisive violence, defends territory with voice and behavior, and attracts mates and companions in the same way. It is helpful to interpret ourselves in terms of animal behavior, because our behavior towards each other is often different from the behavior we might imagine in our private thoughts, and it would be reasonable to suppose that animals are similar in this respect. Our laws and cultural codes have limited ability to control this, and so much more can be made of our natural tendency to value each other as we value our selves. In spite of this, moments of passion might inspire fantasies which we would regret if they were followed in our behavior. In a context of awarenessing, this suggests both a need for discipline in our thinking and imagining, and a tolerance for our occasional lack of it. If such an ability becomes a prevalent condition of birth, then we should not need to feel threatened by the dangers of an attack of the terrible two-year-olds.
If many people observe an event or personality, then what people share is an aggregate of observations and opinions about that event or personality, in addition to the truth of it. It is important to notice this distinction, because it is likely that bodies of opinion will have more influence on subsequent events and perceptions than the truth may have. That is an undesirable condition and awarenessing enforces a need to sustain a clear focus. It is better not to have an opinion to bring forth about each other than to risk promoting a fraudulent one. Awarenessing points to the necessity of honesty amongst each-other. We can ignore the notion of 'honesty before God.' If God never entered the room, we would face the same need for truthfulness, the same need to believe in ourselves and each other, the same need to believe in our endeavors together. The whole package of Sunday-rituals becomes needless in comparison to the need to abandon our insecurities about being aware of each-others' humanity, and other's awareness of ourselves. These are the main challenges in our growth in awarenessing.
Recently, I made fanciful speeches to myself of the notion that masses of rabbits populating the beaches of Vancouver may gather at the "bunny tree" to share the stories of their kind, and to scratch recordings of the lore of their kind into the bark of the tree. Later it would be learned and added to by succeeding generations, time would change the markings and their interpretations in changes of language, and the bunnies would change their ways in accordance with changes in the landscape and their culture.
There are cultures of Earth which, despite the pervasive efforts of religion, have not become aware of the teachings of various beliefs about a Creator, or certain messengers of its will or any belief regarding their authority and divinity. Among those who imagine any judgement based upon observance of rituals, sacrifices and other civility of conduct, there may be some concern that people raised by the wild animals around them might become condemned for their ignorance. Meanwhile, enough people abstain from both religion and any belief in spirit beyond the material world that the discussion often ignores possibilities which exist outside of both extremes.
The histories we have place divinity in the souls of those who passed through the extremes of human life, fighting in wars, leading debates over principles, achieving feats of magic, leading masses in the practices of love, family, farming, animal husbandry and empire building. These names we remember are those of people who made choices which were always controversial, within the context of these extremes of cultural shift. The experience of the witnesses of these times must always influence how things become written, and then how they become read. Ironically, some attention can also be applied to what materials entered the blood of those who used them to write, paint or scratch these histories.
If God can be supposed to have had various kinds of opinions about himself and the other kids in his school-yard, we may or may not discover the truth about them, having learned what we have from messengers who may have had their own perceptions and an interest in what they could make of our perceptions. Any distortion doesn't need to be the result of mischief. It could simply be any collection of passionate expressions, filtered through what was recorded of them, and filtered again through the ways in which we interpret them. So Gord might feel quite differently about such personalities as angels and prophets from what any of their contemporaries did, or God.
'Divine' personalities come with magic powers and the most prevalent among them center around perception and influence. They sense the presence, the emotion and the intentions of those around them, and it generally follows that they can influence those around them to a similar degree. I mention this because if such 'divine' abilities as telepathy and tele-presence evolve into a common experience, there is a period in which we need to interpret its implications. If a mind, in a moment of passion, reaches out to speak to a person, to touch a person, to see a person in an experience, then this becomes the unit of exchange in a shared experience which might become described as awarenessing. Awarenessing then becomes definable as an act of sending a perception to a person or persons, with or without intention. If such an ability becomes commonplace, then it bears upon our assumptions about dreams and fantasies. It also bears upon morals, but not in the way that we might think.
Again, freedom is the natural, divine state of life. An animal hunts prey with decisive violence, defends territory with voice and behavior, and attracts mates and companions in the same way. It is helpful to interpret ourselves in terms of animal behavior, because our behavior towards each other is often different from the behavior we might imagine in our private thoughts, and it would be reasonable to suppose that animals are similar in this respect. Our laws and cultural codes have limited ability to control this, and so much more can be made of our natural tendency to value each other as we value our selves. In spite of this, moments of passion might inspire fantasies which we would regret if they were followed in our behavior. In a context of awarenessing, this suggests both a need for discipline in our thinking and imagining, and a tolerance for our occasional lack of it. If such an ability becomes a prevalent condition of birth, then we should not need to feel threatened by the dangers of an attack of the terrible two-year-olds.
If many people observe an event or personality, then what people share is an aggregate of observations and opinions about that event or personality, in addition to the truth of it. It is important to notice this distinction, because it is likely that bodies of opinion will have more influence on subsequent events and perceptions than the truth may have. That is an undesirable condition and awarenessing enforces a need to sustain a clear focus. It is better not to have an opinion to bring forth about each other than to risk promoting a fraudulent one. Awarenessing points to the necessity of honesty amongst each-other. We can ignore the notion of 'honesty before God.' If God never entered the room, we would face the same need for truthfulness, the same need to believe in ourselves and each other, the same need to believe in our endeavors together. The whole package of Sunday-rituals becomes needless in comparison to the need to abandon our insecurities about being aware of each-others' humanity, and other's awareness of ourselves. These are the main challenges in our growth in awarenessing.
Wednesday, 26 February 2014
Tapestry Dance - Six
I could subtitle this post "The evolution of activism," or, "The Activism of Evolution;" but I couldn't decide which, any-more than the other posts, so I didn't bother. Ostensibly, masses of people parading on every populous street are less likely to fall into chaos and mischief and less containable by authorities than a mob loitering below the balcony of a tyrant, but they can become disturbing nonetheless. I am less interested in the activism "the usual suspects" are famous for, and more interested in practical social change. Here, I wish to describe the nuts and bolts of it.
There are various kinds of groups in the world and they differ in functionality. Large groups tend to become dysfunctional because they get too trapped in discussion. Smaller groups become swamped in the mass of humanity. The success which can be found in the middle might be groups of groups, commonly described as "focus-groups," in meetings, but here I wish to describe a specific kind of methodology.
Groups of three are good for constraining discussion and ensuring a deciding vote. Likewise, groups of nine may divide into threes, and in the larger sense retain the advantage of the deciding vote. Such groups are generally able to choose leadership with little debate, in comparison to larger groups. If larger groups assemble to achieve larger aims, they may become more functional if assembled from these basic groupings, sometimes dynamically. Democracy has defensible uses, but my experience is that consensus has a limited carrying capacity which swallows activity in discussion beyond a certain size of group.
What follows will be a relatively terse description of various roles and activities within an organizing structure, which may very well resemble game-roles in various MMORGs, but which is intended to deconstruct the sometimes criminal behaviours which may be found in what might seem to be innocent behaviours within game-play, social-action or much of obvious corruption in other parts of civilization.
Roles of People on the Dispenser
People and places...
Patrol - This is the notion of walking or riding, observing the people within a community, and facilitating people's interaction with resources within a community. It is important to distinguish between observing people and spying on them, which is malicious and frequently unwarranted. To patrol a community is of most value when one observes the needs of individuals and their potential to participate in the community. Peace is a result of connecting people with opportunities and resources, because they become unlikely to become motivated to disturb the peace.
Guardian - Similar to patrol, but in a stationary place. Typically the proprietor or door-person of an enterprise, and hopefully aware of the opportunities of neighbouring places. If such a guardian is congenial enough to discover more about their neighbours than merely their faces and "the cut of their jib," the benefits of this service can multiply.
Hangouts - A coffee-shop or bar, or a neighbourhood square, is a too-frequently neglected social resource. Franchising has never failed to betray the benefits so many of us long for in the memory of favourite places. There is much said about greetings in such places leading to advantage-taking, but many occupations and lifestyles depend on such greetings and partings within their social economies. Bulletin-boards can become a targeted community-resource in such places. So can proprietors and patrons, if such venues protect their independence and cultural uniqueness.
Shelter - Shared housing is so common that much can be made of its relation to lifestyle. Subversion of the dialogue resulting from online listings too-often damages the intention to create a healthy relationship. Sustaining a relationship with the community resources described above may cultivate a healthy alternative to bulk responses to advertisements.
Car - A vehicle is a luxury for some more than others, and can become a community resource if agreements are made around its use and maintenance within a community. It's not always easy becoming a "car-angel", but it is obvious that age, infirmity and poverty do not eliminate the need of one when cargo or a difficult trip are contemplated.
Jobs - The reasons for a choice of occupation are numerous, while people often choose to know each other on the basis of convenience or an anticipation of lifestyle, as much as for pursuit of professional visibility. Again, there is much said about advantage-taking related to networking, but people can choose to avoid screwing each other over. It isn't worth saying more than that in reference to an individual role in this post.
Guilds - I mention this in an informal grass-roots sense. Patrols, guardians and proprietors, as with larger occupational bodies, may choose to form guilds in order to share information about resources and opportunities. Trades organizations tend to focus on skills development, accreditation and fairness in relations with administration of work; but the notion of a guild refers more to a free choice of membership, based on an affinity to the intentions of it. It is important here to avoid any protectionistic practices which prevent a person's inclusion in a community, and any subversiveness or vengefulness which may result. Such behaviour causes problems rather than preventing them.
Activities People Share
If people have become able to agree to "be someone" within an activistic community, Then they may share and nurture the care of activities which may realisticly contribute to any intentions they share.
Messaging - Within activism, this is the larger sense of building a sharing of awareness and belief around people, resources and opportunities. I distinguish this from a discussion of issues because issues divide people, and I see more damage than benefit from clothing any person, people or organization in a carpet of issues and dissent. Of course it is my own experience of personal attacks which leads me to point to the distinction, but I am aware that this has become an intractable problem for a large number of people and it may take some time to repair the damage such personal attacks have caused for all of them.
Reprimand - A community member or representative may observe someone doing or saying something damaging to the community and provide a short, polite explanation why the behavior is unwelcome. This serves as an alternative to responses I have observed which are considerably more abusive.
Intervention - Messaging on a larger scale, as above, which responds to unwelcome activity of a body of people disturbing harmony within a community. What is to be avoided is to establish viral-behavior which reflects on itself and mutates into something which may escalate into something more damaging.
Vocal Mass - This approaches and may transcend the typical behaviors of activist parades and gatherings. The innovation which has appeared recently is preparation which allows such parades to appear and disappear in a seemingly spontaneous manner. Care needs to be taken with these. I have experienced many such parades which made false claims regarding my life and personality, which can only be interpreted as criminal. A person has no defense against such games when the source of origin cannot be identified.
Street Theatre - Similar to Vocal Masses, or combined with them. Skits may model welcome behavior or mock unwelcome behavior. The same care needs to be taken with this, for the same reasons.
Some People's Dysfuncional Communication Problems
Sucker-punch - Any breakdown in communication, whether deliberate or the result of a flaw in a chain of communication, which results in someone engaging in a futile endeavor. I have witnessed sucker-punches designed into the methods of a personal attack, owing to a deliberate sabotage of communication and authority structure. It is a merciless and heartless style of personal attack which no-one should allow themselves to participate in.
Power Trip - Too often this is less a personal intention to be malicious, and more an expression of policy. A person might be more inclined to respond to obvious basic-needs if they were not subordinate to a misguided policy. I often joke about the "Non-confrontational Communication" Prevention Method which front-line workers often use to avoid providing service they are supposedly employed to provide.
Idiot Wind - This is a vicious social behavior intended to mock an individual with suggestions to interpret their personality with respect to specific personality traits. It is a gossip behavior which becomes maddening if it is pervasive.
Personal Attacks - I am highlighting this because there are many organized-stalking conspiracies currently in existence which gain an intractable momentum by becoming juxtaposed in a balance which is dangerous to dismantle without tracing and considering sources and balances of influence. Such attacks may include any or all of the above psychological attack methods.
Combing - In response to any kind of organized-stalking behavior, it is practical for concerned activists to pursue a practice of direct confrontation of participants in personal-attack behavior. A snippet of poetry: 'Assert a mind to be-kind a mind, to find a mind to be-kind of minds in the minding of minds.'
Carpets - Masses of people, following a leader or leaders in a practice of messaging or other activity. They need to be considered carefully in terms of mass and influence. Influence is largely a measure of the simplicity of a message and its appeal to human nature. However, a behavior in a mass of people can lead others to become defensive and deflate the influence of a message. People naturally become defensive when a group becomes militarized into an army of a message, or alternately, an army of spies. It is never helpful to drive people into fear.
Ladders - A design or failure of design related to sucker-punches and a power-trip which sucker-punches can become. One friend told another friend who told another friend. The appearance of Haley's Comet became a non-performance of Bill Haley and the Comets. Ladders deflate the confidence of everyone who participates when a failure of communication leaves everyone without recourse. Designing communications into ladders is either incompetent or malicious. A remedy is to 'flip' the orientation of a ladder to discover the source and dissolve it, under observation from outside.
Progressive Organization
Causes - Groups organize in the intention to cause a change in something. Too much of activism and non-profit sector behavior allows itself to be trapped in mimicking the design of corporations, striving for perpetuity and expansion. These aims are neither sustainable nor desirable in any effective social organization. Orientation towards solutions presupposes a desire for the obsolescence of a society having solved the problem which it formed in order to solve.
Courses of causes - Some kinds of social change are the product of projects which progress in stages. My experience is that if all of the steps were anticipated at the beginning of an project, nearly all of them will change in a process which leads to completion. Completion of a cause becomes cause of a cause, and completion of a course of causes becomes cause to sever of a cause.
Divorces and Severances - Having mentioned it already, all of my approaches towards organizing contain a notion that an individual may choose to divorce of a cause or a group at any time, and vice-versa, and that completion of a cause intends severance of the participants. There is no need for the sentimentality which divorce and severance may incite, because it is a reflection of the end of a process rather than having a bearing on friendship. We each follow many paths through life, and we need to be able to conjoin and disperse freely. It allows us to re-form freely in response to the many causes of humanity.
There are various kinds of groups in the world and they differ in functionality. Large groups tend to become dysfunctional because they get too trapped in discussion. Smaller groups become swamped in the mass of humanity. The success which can be found in the middle might be groups of groups, commonly described as "focus-groups," in meetings, but here I wish to describe a specific kind of methodology.
Groups of three are good for constraining discussion and ensuring a deciding vote. Likewise, groups of nine may divide into threes, and in the larger sense retain the advantage of the deciding vote. Such groups are generally able to choose leadership with little debate, in comparison to larger groups. If larger groups assemble to achieve larger aims, they may become more functional if assembled from these basic groupings, sometimes dynamically. Democracy has defensible uses, but my experience is that consensus has a limited carrying capacity which swallows activity in discussion beyond a certain size of group.
What follows will be a relatively terse description of various roles and activities within an organizing structure, which may very well resemble game-roles in various MMORGs, but which is intended to deconstruct the sometimes criminal behaviours which may be found in what might seem to be innocent behaviours within game-play, social-action or much of obvious corruption in other parts of civilization.
Roles of People on the Dispenser
People and places...
Patrol - This is the notion of walking or riding, observing the people within a community, and facilitating people's interaction with resources within a community. It is important to distinguish between observing people and spying on them, which is malicious and frequently unwarranted. To patrol a community is of most value when one observes the needs of individuals and their potential to participate in the community. Peace is a result of connecting people with opportunities and resources, because they become unlikely to become motivated to disturb the peace.
Guardian - Similar to patrol, but in a stationary place. Typically the proprietor or door-person of an enterprise, and hopefully aware of the opportunities of neighbouring places. If such a guardian is congenial enough to discover more about their neighbours than merely their faces and "the cut of their jib," the benefits of this service can multiply.
Hangouts - A coffee-shop or bar, or a neighbourhood square, is a too-frequently neglected social resource. Franchising has never failed to betray the benefits so many of us long for in the memory of favourite places. There is much said about greetings in such places leading to advantage-taking, but many occupations and lifestyles depend on such greetings and partings within their social economies. Bulletin-boards can become a targeted community-resource in such places. So can proprietors and patrons, if such venues protect their independence and cultural uniqueness.
Shelter - Shared housing is so common that much can be made of its relation to lifestyle. Subversion of the dialogue resulting from online listings too-often damages the intention to create a healthy relationship. Sustaining a relationship with the community resources described above may cultivate a healthy alternative to bulk responses to advertisements.
Car - A vehicle is a luxury for some more than others, and can become a community resource if agreements are made around its use and maintenance within a community. It's not always easy becoming a "car-angel", but it is obvious that age, infirmity and poverty do not eliminate the need of one when cargo or a difficult trip are contemplated.
Jobs - The reasons for a choice of occupation are numerous, while people often choose to know each other on the basis of convenience or an anticipation of lifestyle, as much as for pursuit of professional visibility. Again, there is much said about advantage-taking related to networking, but people can choose to avoid screwing each other over. It isn't worth saying more than that in reference to an individual role in this post.
Guilds - I mention this in an informal grass-roots sense. Patrols, guardians and proprietors, as with larger occupational bodies, may choose to form guilds in order to share information about resources and opportunities. Trades organizations tend to focus on skills development, accreditation and fairness in relations with administration of work; but the notion of a guild refers more to a free choice of membership, based on an affinity to the intentions of it. It is important here to avoid any protectionistic practices which prevent a person's inclusion in a community, and any subversiveness or vengefulness which may result. Such behaviour causes problems rather than preventing them.
Activities People Share
If people have become able to agree to "be someone" within an activistic community, Then they may share and nurture the care of activities which may realisticly contribute to any intentions they share.
Messaging - Within activism, this is the larger sense of building a sharing of awareness and belief around people, resources and opportunities. I distinguish this from a discussion of issues because issues divide people, and I see more damage than benefit from clothing any person, people or organization in a carpet of issues and dissent. Of course it is my own experience of personal attacks which leads me to point to the distinction, but I am aware that this has become an intractable problem for a large number of people and it may take some time to repair the damage such personal attacks have caused for all of them.
Reprimand - A community member or representative may observe someone doing or saying something damaging to the community and provide a short, polite explanation why the behavior is unwelcome. This serves as an alternative to responses I have observed which are considerably more abusive.
Intervention - Messaging on a larger scale, as above, which responds to unwelcome activity of a body of people disturbing harmony within a community. What is to be avoided is to establish viral-behavior which reflects on itself and mutates into something which may escalate into something more damaging.
Vocal Mass - This approaches and may transcend the typical behaviors of activist parades and gatherings. The innovation which has appeared recently is preparation which allows such parades to appear and disappear in a seemingly spontaneous manner. Care needs to be taken with these. I have experienced many such parades which made false claims regarding my life and personality, which can only be interpreted as criminal. A person has no defense against such games when the source of origin cannot be identified.
Street Theatre - Similar to Vocal Masses, or combined with them. Skits may model welcome behavior or mock unwelcome behavior. The same care needs to be taken with this, for the same reasons.
Some People's Dysfuncional Communication Problems
Sucker-punch - Any breakdown in communication, whether deliberate or the result of a flaw in a chain of communication, which results in someone engaging in a futile endeavor. I have witnessed sucker-punches designed into the methods of a personal attack, owing to a deliberate sabotage of communication and authority structure. It is a merciless and heartless style of personal attack which no-one should allow themselves to participate in.
Power Trip - Too often this is less a personal intention to be malicious, and more an expression of policy. A person might be more inclined to respond to obvious basic-needs if they were not subordinate to a misguided policy. I often joke about the "Non-confrontational Communication" Prevention Method which front-line workers often use to avoid providing service they are supposedly employed to provide.
Idiot Wind - This is a vicious social behavior intended to mock an individual with suggestions to interpret their personality with respect to specific personality traits. It is a gossip behavior which becomes maddening if it is pervasive.
Personal Attacks - I am highlighting this because there are many organized-stalking conspiracies currently in existence which gain an intractable momentum by becoming juxtaposed in a balance which is dangerous to dismantle without tracing and considering sources and balances of influence. Such attacks may include any or all of the above psychological attack methods.
Combing - In response to any kind of organized-stalking behavior, it is practical for concerned activists to pursue a practice of direct confrontation of participants in personal-attack behavior. A snippet of poetry: 'Assert a mind to be-kind a mind, to find a mind to be-kind of minds in the minding of minds.'
Carpets - Masses of people, following a leader or leaders in a practice of messaging or other activity. They need to be considered carefully in terms of mass and influence. Influence is largely a measure of the simplicity of a message and its appeal to human nature. However, a behavior in a mass of people can lead others to become defensive and deflate the influence of a message. People naturally become defensive when a group becomes militarized into an army of a message, or alternately, an army of spies. It is never helpful to drive people into fear.
Ladders - A design or failure of design related to sucker-punches and a power-trip which sucker-punches can become. One friend told another friend who told another friend. The appearance of Haley's Comet became a non-performance of Bill Haley and the Comets. Ladders deflate the confidence of everyone who participates when a failure of communication leaves everyone without recourse. Designing communications into ladders is either incompetent or malicious. A remedy is to 'flip' the orientation of a ladder to discover the source and dissolve it, under observation from outside.
Progressive Organization
Causes - Groups organize in the intention to cause a change in something. Too much of activism and non-profit sector behavior allows itself to be trapped in mimicking the design of corporations, striving for perpetuity and expansion. These aims are neither sustainable nor desirable in any effective social organization. Orientation towards solutions presupposes a desire for the obsolescence of a society having solved the problem which it formed in order to solve.
Courses of causes - Some kinds of social change are the product of projects which progress in stages. My experience is that if all of the steps were anticipated at the beginning of an project, nearly all of them will change in a process which leads to completion. Completion of a cause becomes cause of a cause, and completion of a course of causes becomes cause to sever of a cause.
Divorces and Severances - Having mentioned it already, all of my approaches towards organizing contain a notion that an individual may choose to divorce of a cause or a group at any time, and vice-versa, and that completion of a cause intends severance of the participants. There is no need for the sentimentality which divorce and severance may incite, because it is a reflection of the end of a process rather than having a bearing on friendship. We each follow many paths through life, and we need to be able to conjoin and disperse freely. It allows us to re-form freely in response to the many causes of humanity.
Friday, 14 February 2014
Tapestry Dance - Five
They're out to get me. Ha ha ha.
There are people who are referred to as Targeted Individuals in the world, and I have been one of them. Here is where I choose to be careful, because I have reached a point where respect for a notion I call anti-past serves to defend me. I will not refer to sources of influence who are no longer able to influence people, nor will I refer directly to bodies of interest or other participants in my life-story.
I do not expect anyone who feels they do not experience what I am writing about to make sense of any of this, so it remains that I know I am writing for those who find themselves in a role in my experience, or a similar one. I am told that participants in similar experiences number in the hundreds of millions, so it is not as if I am limiting my audience.
Targets are victims or survivors of a social crime, in which bodies of people engage in a collection of behaviors in order to sabotage the life and reputation of the individual. Perpetrators organize with various online and cellular communication methods which may include private blogs, text-messaging networks, MMORGs, CD's and USB drives and other secret-able communication methods. There are also groups who have used Psychotronic technology developed for various Special Forces, which happen to have become purchasable by private interests and criminal organizations, as with any other kind of weaponry. Participants become motivated either by threats or incentives, and sometimes by fraudulent claims of a noble-cause, or assertions of a crime to be exposed and prosecuted. A careful design in juxtaposing bodies of influence ensures that there is something for everybody, which can be manipulated by shrewd strategists in order to achieve economic or political aims on a massive scale.
It is not my intention to comment on Targeted Individuals beyond the need of it. It serves as a context for a discussion of telepathy, and its relation to Angelic community, and is otherwise of little interest to me. It remains that the use of Psychotronic technology has served to achieve a certain level of entrainment among those who were not familiar with the experience and nuances of telepathy; and so I am more interested in guiding people's adaptation to the experience of telepathy itself, as well as it's influence on the community as a whole.
The experience I have endured has been reflected in dreams I have had since my youth; so here I will begin primarily referring to myself, not out of arrogance, but in the intention to focus on the individual within a role in telepathic awareness which is social. After leaving a relationship, people in my social-environment began acting strangely, gossiping about my private life, even my thoughts, and gathering in behaviours which told me of things to come: What if suddenly what was hidden is revealed? I'd had a previous experience which medicine defined as psychosis, but which I had conquered over a period of years in a way which is now not worth attempting to describe in detail. It is enough to say that I anticipated influences which would arrive to make things difficult for everyone, myself included.
Some people are aggressive, and some people are passive. Some people are passive-aggressive. What peril would ensue when passive personalities suddenly became overwhelmed by aggressive personalities? I decided then to engage in a dangerous and delicate practice of satirical speech-making, intending to draw out people who might tend to hide in their shell, and open people to assertiveness; especially within the domains of sexuality and aggression. I felt this necessary because I was already painfully aware of the tactile and emotional range of telepathy, and I knew it would be beneficial to toughen people so they would be better prepared to defend themselves and each other. The frustration of this was that I remained a distorted focus: I was entertaining to people, but none of them would allow themselves to become caught up in the story of my life for the amusement or derision of others. I claimed at the time to be looking for a publishing agent, ready as I felt at the time for a thesis on the subject. The joke became that everyone was transcribing my words and engaging in debate in order to create a crowd-sourced publication or a cell-phone movie of the story of my life, in order to justify "researching" the dirty-laundry of everyone I had ever known or even spoken to briefly. Participants appeared unselfconscious about the burden such a bulk of material would present to any self-respecting editor. Meanwhile, the most frightening influences became all too familiar to me, while catching everyone else completely off-guard. So began two years as a fugitive of a witch-hunt.
In passing through several cities, I chose to cultivate professional allegiances of various kinds - policing, soldiery, universities and entertainment among them - owing to the insult and risk which the growing conspiracy presented to their professional integrity in each case. The differences among places was sufficient to sustain a difference in social responses among all of them, which both complicated and contributed to my defence. The ways in which I defended myself and everyone generally pertained to matters of professional integrity, economics, innovation, adaptability and community. To the extent which I was a focus of attention, I cultivated what influence I could find in a process of debate. In times of exhaustion, I feel as if my survival may have been nothing more than blind luck.
The behaviours of people were seeded and guided through several paths juxtaposed with each other, depending upon what cultures they were either attracted to or fearful of. One difficulty I discovered the hard way was that the organizational structures of professional groups had been infiltrated and sabotaged by those who began the conspiracy. People who claimed they were my defenders became stymied in protecting any relief from various mechanisms of abandonment. I became able to identify a "ladder" as one of the organizing structures, designed and doomed to fail, visibly frustrating the participants. Network-marketing hasn't taught us anything useful about conspiracies. I once quipped that no conspiracy of any immensity could possibly succeed, because people have so little ability to co-operate as it is. The best that people could achieve was a balance among populations, without allowing a threat to themselves by any direct initiative of an individual. It took a long time to identify what stifled people, and it wouldn't serve anything to identify anyone directly here. I acted on the basis of preferring contracts to litigation, generally seeking to restore civility and reduce or eliminate any need for such interference in my future or those I perhaps naively considered blameless for being trapped as much as I was.
The flow of events has fizzled in my story, and I gain the most from keeping it that way. However, there are many people who might benefit from what little I have to say about the experience of being targeted. Telepathy is for the most part transparent to law, but it is possible to record testimony in an audited manner. The way of this is for a group of officers who participate in telepathic discussion to become transcribed in signed testimony, under supervision of an auditing body.
Targeting conspiracies are becoming professionally dissolved by policing authorities, and I feel I must limit my commentary on their activities and strategies. However, I feel compelled to comment simply on social organization in general. Every participant of every grass-roots social organization must be personally familiar with all of their members and leadership during the pursuit of any social action. I have seen too much of irresponsible leadership and organization and I am still catching my breath in the satisfaction of having forestalled a massacre. Here is my basic response to anyone considering inclusion in a conspiracy: Just don't go there.
There are people who are referred to as Targeted Individuals in the world, and I have been one of them. Here is where I choose to be careful, because I have reached a point where respect for a notion I call anti-past serves to defend me. I will not refer to sources of influence who are no longer able to influence people, nor will I refer directly to bodies of interest or other participants in my life-story.
I do not expect anyone who feels they do not experience what I am writing about to make sense of any of this, so it remains that I know I am writing for those who find themselves in a role in my experience, or a similar one. I am told that participants in similar experiences number in the hundreds of millions, so it is not as if I am limiting my audience.
Targets are victims or survivors of a social crime, in which bodies of people engage in a collection of behaviors in order to sabotage the life and reputation of the individual. Perpetrators organize with various online and cellular communication methods which may include private blogs, text-messaging networks, MMORGs, CD's and USB drives and other secret-able communication methods. There are also groups who have used Psychotronic technology developed for various Special Forces, which happen to have become purchasable by private interests and criminal organizations, as with any other kind of weaponry. Participants become motivated either by threats or incentives, and sometimes by fraudulent claims of a noble-cause, or assertions of a crime to be exposed and prosecuted. A careful design in juxtaposing bodies of influence ensures that there is something for everybody, which can be manipulated by shrewd strategists in order to achieve economic or political aims on a massive scale.
It is not my intention to comment on Targeted Individuals beyond the need of it. It serves as a context for a discussion of telepathy, and its relation to Angelic community, and is otherwise of little interest to me. It remains that the use of Psychotronic technology has served to achieve a certain level of entrainment among those who were not familiar with the experience and nuances of telepathy; and so I am more interested in guiding people's adaptation to the experience of telepathy itself, as well as it's influence on the community as a whole.
The experience I have endured has been reflected in dreams I have had since my youth; so here I will begin primarily referring to myself, not out of arrogance, but in the intention to focus on the individual within a role in telepathic awareness which is social. After leaving a relationship, people in my social-environment began acting strangely, gossiping about my private life, even my thoughts, and gathering in behaviours which told me of things to come: What if suddenly what was hidden is revealed? I'd had a previous experience which medicine defined as psychosis, but which I had conquered over a period of years in a way which is now not worth attempting to describe in detail. It is enough to say that I anticipated influences which would arrive to make things difficult for everyone, myself included.
Some people are aggressive, and some people are passive. Some people are passive-aggressive. What peril would ensue when passive personalities suddenly became overwhelmed by aggressive personalities? I decided then to engage in a dangerous and delicate practice of satirical speech-making, intending to draw out people who might tend to hide in their shell, and open people to assertiveness; especially within the domains of sexuality and aggression. I felt this necessary because I was already painfully aware of the tactile and emotional range of telepathy, and I knew it would be beneficial to toughen people so they would be better prepared to defend themselves and each other. The frustration of this was that I remained a distorted focus: I was entertaining to people, but none of them would allow themselves to become caught up in the story of my life for the amusement or derision of others. I claimed at the time to be looking for a publishing agent, ready as I felt at the time for a thesis on the subject. The joke became that everyone was transcribing my words and engaging in debate in order to create a crowd-sourced publication or a cell-phone movie of the story of my life, in order to justify "researching" the dirty-laundry of everyone I had ever known or even spoken to briefly. Participants appeared unselfconscious about the burden such a bulk of material would present to any self-respecting editor. Meanwhile, the most frightening influences became all too familiar to me, while catching everyone else completely off-guard. So began two years as a fugitive of a witch-hunt.
In passing through several cities, I chose to cultivate professional allegiances of various kinds - policing, soldiery, universities and entertainment among them - owing to the insult and risk which the growing conspiracy presented to their professional integrity in each case. The differences among places was sufficient to sustain a difference in social responses among all of them, which both complicated and contributed to my defence. The ways in which I defended myself and everyone generally pertained to matters of professional integrity, economics, innovation, adaptability and community. To the extent which I was a focus of attention, I cultivated what influence I could find in a process of debate. In times of exhaustion, I feel as if my survival may have been nothing more than blind luck.
The behaviours of people were seeded and guided through several paths juxtaposed with each other, depending upon what cultures they were either attracted to or fearful of. One difficulty I discovered the hard way was that the organizational structures of professional groups had been infiltrated and sabotaged by those who began the conspiracy. People who claimed they were my defenders became stymied in protecting any relief from various mechanisms of abandonment. I became able to identify a "ladder" as one of the organizing structures, designed and doomed to fail, visibly frustrating the participants. Network-marketing hasn't taught us anything useful about conspiracies. I once quipped that no conspiracy of any immensity could possibly succeed, because people have so little ability to co-operate as it is. The best that people could achieve was a balance among populations, without allowing a threat to themselves by any direct initiative of an individual. It took a long time to identify what stifled people, and it wouldn't serve anything to identify anyone directly here. I acted on the basis of preferring contracts to litigation, generally seeking to restore civility and reduce or eliminate any need for such interference in my future or those I perhaps naively considered blameless for being trapped as much as I was.
The flow of events has fizzled in my story, and I gain the most from keeping it that way. However, there are many people who might benefit from what little I have to say about the experience of being targeted. Telepathy is for the most part transparent to law, but it is possible to record testimony in an audited manner. The way of this is for a group of officers who participate in telepathic discussion to become transcribed in signed testimony, under supervision of an auditing body.
Targeting conspiracies are becoming professionally dissolved by policing authorities, and I feel I must limit my commentary on their activities and strategies. However, I feel compelled to comment simply on social organization in general. Every participant of every grass-roots social organization must be personally familiar with all of their members and leadership during the pursuit of any social action. I have seen too much of irresponsible leadership and organization and I am still catching my breath in the satisfaction of having forestalled a massacre. Here is my basic response to anyone considering inclusion in a conspiracy: Just don't go there.
Thursday, 13 February 2014
Tapestry Dance - Four
Personality is a simple word which belies the complexity of what gives rise to it. It describes what we experience of a person. This experience of a personality stands as evidence of a body of memories and emotional biases contributing behavior within the moment, and comparable to trends in the person's behavior. Now consider telepathy.
People who speak of telepathy often speak of rapport. In bulk, it becomes more complex. I have become aware of many millions of people, aware of myself. Communication among so many becomes difficult to parse, especially in recognizing ulterior motives to communication. People shelter their messaging in awareness of unwanted recipients. My practice has always been to respond to aggregates of opinion, aggregates of emotion, aggregates of viewpoint; much as a stage-performer responds to and channels the mind of an audience. Rapport is difficult to achieve in this circumstance. At this point it serves the narrative to engage in some disambiguation of terms.
Two years ago I began with a notion of "Spiritual-Congruence." I proposed that people become able to achieve rapport based on a relative similarity in beliefs, values and ethics, as well as other ephemeral qualities of personality. Now I am more inclined to believe that those who accept telepathic awareness of each other grow into a body of belief and rhythm of life which simply reflects the ordinary bonds of friendship. I experienced the degree in which the intentions of one could invoke the behavior of another, and needed to examine the distinctions among considerations of individuality, friendship bonds, and the discomfiting notion of a "composite-soul." Discussions I have had among those I've been best connected with have allowed us to share a comfort-level with varying experiences of each of these within telepathic experience.
The aggregate of people's telepathic awareness of each other can be variously described as a tapestry of consciousness or spirit, or a practice of awarenessing; and it has been described as all of them by other authors. Here, I'm rattling-off some personally convenient descriptions of each for the purposes of this narrative. I describe a socialization of telepathic awareness as a tapestry in order to call attention to the extent of influence one or a group of personalities may have upon the rest; propagating and reflecting waves of emotion and discussion as a result of an event of communication, as a pebble dropped in a still pond. I consider consciousness as a relatively atheistic description of a mind, nearly divorced of spiritual or religious belief, or even physicality. I consider spirit to contain consciousness, while perhaps also accepting any influence of spiritual, religious and moral belief from any source. Awarenessing stands as a verb which describes an act of making another aware of a statement of oneself. All of the constructions of "aware" as a root-word become useful in discussion, but we can abandon any need to prefer one term over another in general.
After drowning all of telepathy in the cold intellectualism of these descriptions, I can come up for air in describing why I went to the trouble. Telepathy is an attractive super-power to a casual reader of comic books, but it is frightening as soon as we discover ourselves facing our superstitions, and our fear of standing naked before each other. It is frightening when we answer a psychiatrist who asks if we hear voices, feel insubstantial sensations, see things which are not there, or exhibit personalities and behaviors which are not our own. Here we risk becoming shackled with the superstitions of psychiatry itself, which does us all a disservice in it's responses; assuming an imbalance in brain-chemistry in order to justify a tangible therapy, while ignoring the nuances of an experience which only conveniently resembles the indications in their literature. We may resolutely refuse to accept all of the diagnoses of psychosis, schizophrenia, multiple-personality; and all of the popular condemnation of misunderstood diagnoses in the popular press. We can refuse to condemn ourselves as dissociative lunatics, because we are not.
Now I can come up for air even further in returning to what I began with: Personality. Personality is, in a sense, the basic unit which we may aggregate in experiencing the behavior of the tapestry; whatever sort of tapestry we choose to idealize. My personality is my personality, as your personality is yours. This distinction is not at all trivial. My idealism is my idealism and my idealization of myself is my idealization of myself, as yours is yours. This distinction stands as the heart of the failure of all of religion, because so many exist and because the divergence of opinion among them is protected so passionately that it frequently results in conflict and war. Standing within my idealization of self, I allow myself certain behaviors and beliefs and refuse others; and I am resolute in my choices. If a telepathic influence might seek to lead me into behaviors or beliefs outside the constraints of my idealization of myself, that influence will fail because of my force of will. I will do what I obligate myself to do, and I will not do what I obligate myself not to do. The resolve I carry within my idealization of self prevents me from becoming what I refuse to become, and I have no fear of it.
Meanwhile, I am a performing artist, so I have a more flexible experience and range within my personality. I am able to capitalize on this, in becoming able to represent other personalities within a sensitivity to their emotion and viewpoint. I am able to have a more flexible idealization of self. The effect is that I have described the necessity of a resolute defense of a range of variation in my idealization of self, while also accepting the extent to which it may expand at any given time. Returning to the swordsman's metaphor of the "Master's Circle," I begin with mastery of the basis of my own personality; and then allow myself to expand boundaries of expression and ability, within a growth in awareness of other personalities with a different range of expression and abilities.
This fundamental change in an experience of personality within a tapestry of "personalities," points to both dangers and opportunities within the growth of the experience of telepathy. For all the difficulties in describing it intellectually, I have observed that children become comfortable with it as easily as breathing, walking and talking. I always imagined that they would.
People who speak of telepathy often speak of rapport. In bulk, it becomes more complex. I have become aware of many millions of people, aware of myself. Communication among so many becomes difficult to parse, especially in recognizing ulterior motives to communication. People shelter their messaging in awareness of unwanted recipients. My practice has always been to respond to aggregates of opinion, aggregates of emotion, aggregates of viewpoint; much as a stage-performer responds to and channels the mind of an audience. Rapport is difficult to achieve in this circumstance. At this point it serves the narrative to engage in some disambiguation of terms.
Two years ago I began with a notion of "Spiritual-Congruence." I proposed that people become able to achieve rapport based on a relative similarity in beliefs, values and ethics, as well as other ephemeral qualities of personality. Now I am more inclined to believe that those who accept telepathic awareness of each other grow into a body of belief and rhythm of life which simply reflects the ordinary bonds of friendship. I experienced the degree in which the intentions of one could invoke the behavior of another, and needed to examine the distinctions among considerations of individuality, friendship bonds, and the discomfiting notion of a "composite-soul." Discussions I have had among those I've been best connected with have allowed us to share a comfort-level with varying experiences of each of these within telepathic experience.
The aggregate of people's telepathic awareness of each other can be variously described as a tapestry of consciousness or spirit, or a practice of awarenessing; and it has been described as all of them by other authors. Here, I'm rattling-off some personally convenient descriptions of each for the purposes of this narrative. I describe a socialization of telepathic awareness as a tapestry in order to call attention to the extent of influence one or a group of personalities may have upon the rest; propagating and reflecting waves of emotion and discussion as a result of an event of communication, as a pebble dropped in a still pond. I consider consciousness as a relatively atheistic description of a mind, nearly divorced of spiritual or religious belief, or even physicality. I consider spirit to contain consciousness, while perhaps also accepting any influence of spiritual, religious and moral belief from any source. Awarenessing stands as a verb which describes an act of making another aware of a statement of oneself. All of the constructions of "aware" as a root-word become useful in discussion, but we can abandon any need to prefer one term over another in general.
After drowning all of telepathy in the cold intellectualism of these descriptions, I can come up for air in describing why I went to the trouble. Telepathy is an attractive super-power to a casual reader of comic books, but it is frightening as soon as we discover ourselves facing our superstitions, and our fear of standing naked before each other. It is frightening when we answer a psychiatrist who asks if we hear voices, feel insubstantial sensations, see things which are not there, or exhibit personalities and behaviors which are not our own. Here we risk becoming shackled with the superstitions of psychiatry itself, which does us all a disservice in it's responses; assuming an imbalance in brain-chemistry in order to justify a tangible therapy, while ignoring the nuances of an experience which only conveniently resembles the indications in their literature. We may resolutely refuse to accept all of the diagnoses of psychosis, schizophrenia, multiple-personality; and all of the popular condemnation of misunderstood diagnoses in the popular press. We can refuse to condemn ourselves as dissociative lunatics, because we are not.
Now I can come up for air even further in returning to what I began with: Personality. Personality is, in a sense, the basic unit which we may aggregate in experiencing the behavior of the tapestry; whatever sort of tapestry we choose to idealize. My personality is my personality, as your personality is yours. This distinction is not at all trivial. My idealism is my idealism and my idealization of myself is my idealization of myself, as yours is yours. This distinction stands as the heart of the failure of all of religion, because so many exist and because the divergence of opinion among them is protected so passionately that it frequently results in conflict and war. Standing within my idealization of self, I allow myself certain behaviors and beliefs and refuse others; and I am resolute in my choices. If a telepathic influence might seek to lead me into behaviors or beliefs outside the constraints of my idealization of myself, that influence will fail because of my force of will. I will do what I obligate myself to do, and I will not do what I obligate myself not to do. The resolve I carry within my idealization of self prevents me from becoming what I refuse to become, and I have no fear of it.
Meanwhile, I am a performing artist, so I have a more flexible experience and range within my personality. I am able to capitalize on this, in becoming able to represent other personalities within a sensitivity to their emotion and viewpoint. I am able to have a more flexible idealization of self. The effect is that I have described the necessity of a resolute defense of a range of variation in my idealization of self, while also accepting the extent to which it may expand at any given time. Returning to the swordsman's metaphor of the "Master's Circle," I begin with mastery of the basis of my own personality; and then allow myself to expand boundaries of expression and ability, within a growth in awareness of other personalities with a different range of expression and abilities.
This fundamental change in an experience of personality within a tapestry of "personalities," points to both dangers and opportunities within the growth of the experience of telepathy. For all the difficulties in describing it intellectually, I have observed that children become comfortable with it as easily as breathing, walking and talking. I always imagined that they would.
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