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Saturday, May 28, 2011

the new premise part 3 of 7

from two days ago

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

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.

today's

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.

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