Psychoism and the Astral Worlds (2)

Part II. Psychoistic Considerations

Modern psychology insists that all psychological experiences, awake or dreaming, arise solely from the neural processing of the human brain. Psychoistic psychology accepts the premise that under normal conditions our visual images, feelings, and experiences are generated via our central neural processing system.

However, psychoism recognizes that the episodic electrical activity of both neural and glial cells generate photons (boson exchange quanta responsible for the electro-weak force) so to produce a temporally and spatially variant electromagnetic fields approximating the architectonics of the central nervous system. The continuous presence and activity of an architectonic electromagnetic field provides a simple explanation as how ‘mind affects the brain,’ but fails to prove that the physical brain creates the images we experience.

It fails to explain the exact mechanism as to how the brain creates our mental worlds, though, we believe the brain possesses one or more spatial operators (see earlier blogs).

Unfortunately, electromagnetic field theory cannot explain how higher animals, including humans, perceive and interact with objects within the physical world via our mental imagery.

The Institute surmises that incoming visual information (spatial extent and sensory qualia) is processed by central spatial distribution operators (sites in brain unknow) and back-projected accurately onto the source objects. Exactly, how 3d spatial data are converted into changing 2d arrays so to retain depth perception (parallax) for later back-projection of a 3d virtual image onto the source physical remains unexplained. It simply provides a possible scientific explanation of the mechanisms needed for neurologically complex machines to successfully negotiate the physical world. Such activity not requiring existence of an aphysical mental world.

While, the operation of neural spatial operators may explain how the physical body interacts so perfectly with the physical world, it does not explain our common experience of the existence of an aphysical mental world–such as seen during daytime fantasizing or nocturnal dreaming. Establishing that the brain is capable of activating sensory memory (perception and memory utilize the same neural pathways) and applying parallax so to reconstruct objects in space does not help us, for where does the reconstruction exist?

The Institute contends that the most parsimonious explanation is that closely overlaid upon well-established physical quanta are aphysical quanta (discussed previously), manifesting as an aphysical image space correlating accurately with a our common physical space.

Subsequently, our brains processes physical spatial data so to create an operational map for dealing with the physical world (for which images are redundant) and an operational map (a virtual image-based world) for the mind to observe and manipulate within (including modification of the architectonic electromagnetic field so to affect the physical nervous system).

Whether or not, humans possess an aphysical brain is an impossible question as all living persons possess a human brain and all metaphysic experiences register within our physical brain. If some humans survive physical death, which the Institute acknowledges as proven, interaction with their essential nature, kesdjan or higher existential corpora, requires the operation of our human brain as a host.

The Institute contends that the human mind is not based upon physical quanta, quarks, leptons, and neutrinos, but is composed of nongravitating fundamental quanta (denoted by the terms ‘atons and ptahons’) which coexist with material quanta. Moreover, as the aphysical world is coexistent with the spatial extent of the physical world, human minds are intimately interconnected by such fundamental quanta (at an unconscious level generally) and so share common archetypes, sacred images, common feelings and responses. The totality of an individual’s mental life is the sum of his or her personal life experiences and those of the human conjoint species mind, or conjoint psyche. Such commonality being genetic, shared social learning, and aphysical.

Our theoretical position is an advance over that stated by Carl Jung towards the end of his brilliant career. Each came to understand that the human experience cannot be completely understood or explained using only physicality, the physical universe with it’s biological creatures are embodied with a much richer aphysical universe.

In other words, human minds are not totally separate from each other, but, in actuality, are interconnected so to share semantic (factual) and aesthetic (from Gk aisthetikos ‘sentient’, from aistheta ‘perceptible things’, from aisthesthai ‘perceive’ feeling) information.

I do not have time to go into much detail as to psychoistic psychology, or transcendental psychology, but do need to explain why the intruder or malevolent entity is so strongly experienced.

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