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- The 9 Weirdest Implications Of The Many Worlds Interpretation
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This world can be maximized in trance when they come across not only friends, relatives and important persons, but also the spiritual beings of their invisible cultural universe Nathan, Therefore communication, in its deepest form, is a process in which subjects are the key players but that necessarily happens between different ethoses , in a meeting between worlds.
The initial approaching between iconicity and complexity in clinical hypnosis remains a problematic effort for several reasons. If, on one hand, iconicity is a controversial matter between linguists and semiotic academics Hiraga, , on the other hand Peircean authors have developed only few concepts about a key notion in this sense - subjectivity - since their interests seem to be much more focused on topics such as mind and cognition Santaella, ; Short, This setting enables a conceptual vagueness not inconsiderable in this effort of attachment, because there must be much more attachment and refinement in the relationships between a body of thought and the empirical field Morin, The iconicity itself, part of the broad range of the communication process, could easily promote this inaccuracy, becoming a sort of passe-partout conception of little usefulness to a clinical hypnosis survey.
However, similar obstacles do not hinder tracing out potential paths where iconicity is thought in its limitations and potentials regarding the complex comprehension of communication in clinical hypnosis. In this sense, iconicity cannot be materialized and made objective in logical concepts, disengaged from the whole organic constitution of the subject fabric where it comes alive in the hypnotic communications, like as if one could refer to signs out of the context of every human exchange.
That is how subjectivity, as a singular and complex notion Morin, ; ; Neubern, , becomes the key point for the purposes approached herein. That is so because in addition to a dialogical concept between opposite pairs, such as the social-individual or subject-collective, it also finds in the emotional its condition as first and fundamental Schore, , allowing for considerable parallels with the hypoicons. Differently from what happens in the hypnotic context, in these cases signs are materially given and the researcher can follow a wide range of interpretations considering their objects and interpretants.
In hypnosis, however, the same interpretant linked to the hypoicons of communication with the therapist is configured to other processes of the history and world experienced by the subject, whose forms have their own dynamics and organizations Morin, ; Neubern, b. Therefore, the semiotic forms are systems with emerging properties not related with each other Morin, ; Neubern, This allows approaching them to other relevant notions of configuration Gonzalez Rey, ; Merleau-Ponty, As self-created systems, they lead to the emergence of new signs, created with non-linear links to their material aspect.
This way, the scene viewed in trance can be conceived as a phenomenon interpretant that emerges as a point of intersection of many other forms in the world lived by the subject and the context where the hypnotic communication is developed. Even if the hypoicons expressed by the therapist are determinant to its emergence, one should, however, consider the whole ecology of previous forms that are autonomous and constitute the world experience of this singular subject Morin, In this sense, the prevalence of secondness in patterns and of thirdness in meanings includes the likelihood that they are constituted by different types of signs.
In addition, the complex thought points out an aspect usually neglected in this debate: the creative role of forms as systems Morin, ; Neubern, that enables the emergence of new semiotic processes in the intersubjective space of communication. This common space, also emphasized by Bergman , provides considerable autonomy to forms regarding subjects, because they are endowed with creation and coordination skills, in addition to intention and control of its key players not only through the new signs added to the relationship, but for the autonomous dimension that characterizes them as systems, and for the potentiality that characterizes the firstness dimension evoked by the hypoicons.
They became a sort of third, given their unique condition as mediators of the relationships between truisms in the construction of trance and the therapeutic change itself. This is something crucial to move on the process. This is a broad field of study on iconicity and complexity regarding the evocation established between what the therapist shows and what the subject experiences.
As a clinical survey, the problem is that a communication process cannot be thought without considering the individual experience of the subjects - a creative and autonomous experience Gonzalez Rey, Another feasible possibility is that of conceiving moments of pure experience firstness , others more related to description and to the interactive game secondness , and others yet with the theoretical construction and reflexivity over the context thirdness. On the other hand, just like in complexity Morin, ; ; Neubern, , the semiotic subject Colapietro, is not monolithic and homogeneous, because it is also a sign medium of different communities and wisdoms to which it belongs.
However, in complex terms it holds a proposal that includes the private and incommunicable space, as William James would say, without losing sight on this ties of belonging to communities, as Peirce would say quoted in Colapietro, Iconicity is highly relevant here, since it is mainly through the first field - of feelings - that such insertions occur, rather than through secondary aspects like social impositions, which do not rebound in this direction.
In other words, the question who am I? This would allow hypothesizing significant qualitative differences regarding the legitimacy provided by feeling to the role of this self-medium in trance in relation to the communities that represent, for its first truths, and regarding other filiations would tell little or nothing about its ethos. At the same that this self-medium represents a community that can learn how to reconnect with its roots in the ethos , its condition as active, creative subject with capacity of decision and negotiation Morin, , playing an outstanding role in the hypnotic process, both to the patient and to the therapist.http://minkanews.com/core/elf-coupon/10412-manny-randazzo-king.php
Process and Packaging: Different Worlds or Just Different Data?
Another point related to iconicity is the contradiction strongly perceived in the hypnotic communication and in human communication itself. What is shown to symbolically resemble something metaphors , what is effectively drawn to make it understood diagrams , which seems to be obvious for the qualitative similarity image is what reaches the deepest elements of human experience. This similitude, sometimes repetitive and apparently nonsense in the hypnotic communication, seems to favor the changes of the self reference that characterize the emergence of trance.
The obvious, simple and somehow infantile content of hypoicons seems to enable this deviation of the self deeply constituted and crossed by the symbolic and rational production, in order to promote the emergence of processes where firstness plays a core role. It is like as if, paraphrasing Morin , the complexity of human subjectivity, mostly unconscious, was accessed by the simplicity, sometimes childish, represented by the hypoicons.
This way, iconicity promotes feasible therapeutic paths to the usual mismatching in clinical demands between the self , in its ways of thinking and reading the world, and the many unconscious processes of experience. This places the hypnotic communication as an interchange between worlds, i.
The 9 Weirdest Implications Of The Many Worlds Interpretation
What exists in the vibration of a music instrument seems to reverberate, by similarity, on the structure of the other instruments that also create, from their own dynamic, the sounds that make up the musical harmony. It also regards human processes of the everyday subliminal influence regarding moral teaching through example , ethics contemplating the beauty and human and animal imitation-based learning. In these processes, the feeling evoked by iconicity play a core role.
Although this gathering implies many risks, it is necessary because current approaches are far from a more pertinent, broader and deeper understanding of this field Midol, ; Neubern, b. This way, semiotic could offer greatly relevant materiality to the clinical research, through the notion of sign that allows differentiated approximation with the empirical filling in a large gap of complex thinking , and overcome the dichotomy and qualification of the processes of feeling. The complexity, in turn, provides important concepts to understand this process, mainly regarding the experience of the key players through notions such as system, subject and subjectivity - topics that are not always deeply approached in semiotics, but that are crucial for the survey about hypnosis.
Despite the wide range of probabilities ensuing from that gathering, further studies are required to advance this understanding in such a complex and instable field as hypnotic communication Midol, Arino, M. Paris: Harmattan. Bergman, M. New York: Continuum. Bordron, J. Paris: Puf. Paris: Stok. Colapietro, V. New York: Suny. Constantini, M.
Cyrulnik, B. Les nourritures affectives. Paris: Odile Jacob. Erickson, M. Hypnotic realities. New York: Irvington. Hypnotherapy: an exploratory casebook. Creative choice in hypnosis. New York, NY: Irvington. Gonzalez Rey, F. Hancil, S. Prosody and iconicity. Amsterdan: J. Benjamin Publishing. Hiraga, M. Metaphor and iconicity. New York: Palgrave.
Jappy, T. Perpignan: PUP. Introduction to peircean visual semiotics. New York: Bloomsbury. Then I understood, in fact I saw. The two women, deaf, communicated using their sign language. The Uniwording idea was born at that precise moment: the sign language — the language of the deaf — is too beautiful not to give it the opportunity to become a language for everyone.
In the near future we will be able to find ourselves on the other side of the world and share conversations in which, naturally, linguistic distances will be bridged by a universally shared sign language, used as a support of the spoken language or autonomously. This bridge-language between cultures and different worlds is called Uniwording and it meets a concrete, measurable and growing need.
The basis of the Uniwording project is the belief that sign language can cross the border of deafness and become a language for everyone. Uniwording stems from an innovative idea and starts from the certainty that anyone can learn — in infancy or adulthood — a sign language, to communicate with people in every corner of the world, thus overcoming the linguistic and cultural barriers that, in the absence of a common language, obstruct mutual understanding.
And the astral and mental bodies answer to changes in consciousness by changed vibrations for ages before they hand on to the consciousness definite news of the events that are taking place around them in their respective worlds. Hence communications constantly take place between the worlds in which the man is normally living without the man knowing anything of their passage; he becomes conscious of a thought only when it affects his physical brain, and knows nothing of its origin or of the course it has followed ere its arrival in his physical body.
Let us begin our study of communications between different worlds with the every-day constantly arriving communications, and thus establish [Page 10] ourselves thoroughly on the normal before we enquire into the abnormal. Just as the, to us, inappreciable interval between the touching of a hot plate with the tip of a finger and the withdrawal of the finger is occupied with the passage of a wave in the sensory nerves from the periphery to the brain and the passage of a return wave from the brain through the motor nerves to the periphery, so is there the passage of a vibratory wave from the physical matter to the astral and from the astral to the mental, and a corresponding change in consciousness; it is the consciousness which feels the pain of the burning, and memorizes the fact for future guidance; the communication has run inwards from the physical body through the astral to the mental, a communication from world to world.
Similarly is the change in consciousness, the will to move the finger from the hot substance, the cause of a vibration in the matter of the mental body, and this causes a vibration in the astral body, and this in turn in the physical brain — a communication from world to world. It is not waste of time to place clearly before our minds that communications are constantly running up and down the ladder of our bodies, each body a step in the ladder, and each step in a different world.
The maintenance of our mental balance and of our powers of reasoning and of judgment in the face of the abnormal is rendered very much more easy when we understand that the abnormal is only an extension of the normal. If a person feels that he is facing something strange and unknown, something that he is inclined to regard as supernatural, he loses too often both judgment and reasoning faculty; but if he understands that the phenomenon before him is only a subtler repetition of a familiar happening, he is then able to observe accurately and to reason sensibly and acutely.
Jourdain was astonished [Page 12] to find that in his ordinary conversations he was talking prose, so may the student be astonished to find that he is continually communicating from world to world. Your consciousness may turn its attention outwards in any world in which it possesses a body to serve as window; you may look out through your physical, astral or mental window, but life is always the same you that looks out, that receives impressions. Let us consider the next class of communications.
A person becomes conscious of a thought, or rather an impression, arising in his waking consciousness, rather vaguely and somewhat indeterminate, which he cannot relate to anything in his physical surroundings, and which does not seem to be originated in his own consciousness. It seems to him to come from outside, but it lacks the sharpness of definition to which he is accustomed in the presence of real objects. Such impressions as premonitions, warnings of danger, apparently causeless depression or elation, feelings as to the mental, moral or physical condition of friends, as to illness, death, misfortune, good fortune, etc.
They are due to impacts made upon the astral body in the astral world, impacts which set up vibrations in its matter and thus give rise to changes of consciousness.
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The absence of precision of definition is [Page 13] due to the lack of organization of the astral body, and its consequent incapacity to receive clear impressions. The physical body has been in process of organization for millions of years, and can receive sharply defined series of vibrations, and the consciousness through this immense period of time has been learning to relate impacts to objects, to analyze and co-ordinate impressions made on its body, and thus to understand their meaning. Experience has evolved it into an admirable vehicle and instrument of consciousness.
But the astral body is in very different case.
In every fairly civilized and educated person it is partially organized, sufficiently organized to receive and reproduce sequences of vibrations thrown upon it from the astral plane, but its special sense-organs — the whirling wheels, or chakrams — are not as yet generally evolved in such persons, and hence sharply defined impressions cannot be received. With closed eyes you can distinguish between the light and the dark; if when the sun was shining on your eyelids, a hand were interposed and threw a shade over them, you would be conscious of the difference, but you would not discern the hand; or if shadows were thrown on a sheet, your open eyes would see the shadow-dance, but it would only imperfectly convey a story which you could easily gather from a drama acted by persons visible to sight; so is it with the astral body of the average educated man.
If at some distance from you an event takes [Page 14] place of great interest to yourself, bringing to you joy or grief, or if some persons think strongly of you, the vibrations thereby set up in astral matter will be propagated through space, like a Marconi message, and will impinge on your astral body, setting up similar vibrations therein. But unless the astral sense-organs are developed, a sharply defined picture cannot be produced, and hence only a vague impression will be made on the consciousness.
The astral body and the astral sense-organs differ as do the physical body and the physical sense-organs, although much more substitution is possible in the one than in the other. The astral bodies of the educated are fairly well developed in form and general constitution, but are poorly organized as regards the sense-organs.
There are, however, in the astral body very well developed centers connected with the physical organs of the senses — a center connected with the eye, one with the ear, and so on. These are sometimes stimulated into action by violent vibrations in the astral body, and then we have the phenomenon of second sight, the vision of phantoms, wraiths, phantasms of living or dead persons.
It is also possible to stimulate the physical senses, but in a rather unhealthy way, by stimulating these centers through their appropriate physical organs, as by crystal-gazing, the use of magic mirrors, and other similar means. In this way an extension of sight on the physical plane may be gained, or even of vision in the lower regions of the astral [Page 15] world. But this is not a gaining of astral senses, but an unhealthy stimulation of physical senses, causing an abnormal increase of sensitiveness in the astral centers to which they are attached.
It is the law of nature that development comes from above, and the forces of evolution work from above and organize that which is below. Life organizes matter, matter does not produce life. The consciousness working in the astral world organizes the physical sense-organs; the consciousness working in the mental world organizes the astral sense-organs, and so on. There is a continual working of consciousness for the improvement and the refining of its lower vehicles. As your evolution proceeds from the stage it has now reached with the most thoughtful and cultured persons, it is possible to quicken the unfolding of the astral senses by strenuous and clear thinking and by purity of desire and action; as these become active the communications received through the astral body will become clear and definite, like those received through the physical body.
These are blurred now because the instrument is imperfect. As the consciousness unfolds on plane after plane, in world after world, and organizes its vehicles in the world below that on which its own center is established, the lower bodies for all practical purposes unite into one body; if a person have the center of consciousness established on the mental plane, the astral and physical bodies function as a single body, and he [Page 16] lives consciously in two worlds.
In the high consciousness of Those whom we call Masters all the worlds are to Them as one world in which Their waking consciousness is ever functioning, and They focus Their attention at any point without leaving the physical body. The worlds on which attention is not fixed are out of focus but are not invisible.
When we are using physical sight only, things we are looking at are clear and distinct; the surrounding things are visible but not clearly defined. So if a man be living in two worlds, physical and astral things intermingle in his normal field of vision, but if he looks at the physical the astral is out of focus, if he looks at the astral the physical is out of focus. But a communication from any world can reach a Master, and by focusing his attention on it He sees the world from which it comes, and can, if He so will, answer it by sending the reply through the appropriate body.
All His bodies function as one body for His consciousness, but each is there, a perfect instrument for action in any world. We, who have not reached that high perfection, may have to move from world to world, or leave one body to function in another; or, if we have passed that elementary stage of the higher evolution, we may have partly unified our lower bodies, and may be able to function on some planes as the Master does on all those which are manifested.
Then, by paying attention to any message, we can know from what world it comes; it is all a question of the development of our [Page 17] bodies, the one consciousness receiving impressions from any world in which it is using a well-organized body. The whole question, therefore, is one of evolution — the unfolding of consciousness, the organization of bodies. But there are many forms of communication that do not depend wholly on ourselves, forms used by other persons who desire to communicate with us, and which demand no growth on our own part, communications which present themselves to our normal consciousness in the physical body, and are surrounded with more or less of difficulty and danger because of the letting loose of forces, not usually employed on the physical plane, by the person making the communication.
It is to these that we will next turn, remarking only that it is our own want of development that makes necessary the employment of these means, that forces more highly evolved Beings to come down to our level because we are not able to rise to Theirs. It may be taken for granted as a general rule that no Being who is functioning on higher planes will go to a great expenditure of energy to manifest Himself physically at a point far removed from that at which His physical body is living, if He can do the work He needs to accomplish without such manifestation.
He will always use the smallest amount of power necessary to achieve the aim He sets before Himself; He will take the easiest way, employ the easiest method; if the person with whom [Page 18] He wishes to communicate has so organized his higher bodies as to be able to receive communications on the subtler planes, then most certainly He will not go to the expenditure of energy necessary for appearance on the physical.
Still it is sometimes necessary, and in olden times it was usual, for a Master to teach on the physical plane when His physical body was far away from the place at which the teaching was to be given. In such case the question arose, and arises: "What is the best method of communication? They said, and truly said, that the best method of communication was to use a pure, carefully trained and carefully guarded body, highly organized as to the nervous system, from which the legitimate owner could easily step out, or be sent out, leaving this body an empty tabernacle into which the Teacher - whose own physical body was far away — could step, and use it as His own.
Such a body is like a well-made garment out of which the owner can slip, leaving it to be put on and worn by another. If a body is to be thus used, it is necessary that it should be guarded with scrupulous care; the surroundings should be beautiful and peaceful; no rough or jarring vibrations should be allowed to ruffle the atmosphere; coarse and impure persons should not be allowed to approach it; its diet should be non-stimulating, nutritive and free from all [Page 19] products of ferment and decay; careful physical culture should preserve it in health.
In the ancient Temples, ruled by those who were themselves Initiates of the lower or higher Mysteries, such bodies were to be found — those of the Vestal Virgins, or Sybils. These Virgins were originally young girls brought up with extreme care within the Temple precincts, and allowed to come into touch only with those who were pure and noble, and such a Virgin would be chosen as the means of communication.
Seated on a stool or chair isolated from the earth's magnetism, the girl would leave her body — if trained to do so at will — or she would be thrown into a trance; then a Master, or a high Initiate, would take possession of the body, and through it teach the disciples gathered for instruction.
That was the favourite way of teaching among the Ancients, and it was a good way, for it caused little disturbance of normal, physical forces; it merely afforded to a higher Being a vehicle which He could use, while the Vestal was no more disturbed than by an ordinary going to sleep. This was the way in which Pythagoras was wont to give instruction to His disciples in more lives than one.
In modern days such an organism is spoken of as that of a medium, and the lack of knowledge has brought about a degradation of the office; a person who is born a sensitive is taught to be passive, allows himself to be thrown into a trance and his body to [Page 20] be taken possession of, without knowledge of the entity who is going to use it, without discrimination or power of self-defense. Such persons usually pollute their bodies with flesh and alcohol, meet all people indiscriminately, allow anyone to sit with them, live amid sordid surroundings.
The results are naturally trivial or repulsive. For this one cannot blame the mediums; it is ignorance which leads to such conditions. If Mr. Julia's Bureau is the first attempt in modern days to open systematic and carefully guarded channels of communication between the living and super-living along this particular line; nor are the absent living excluded from using it, if they are able to go thither in their astral bodies.
In our own days, H. Blavatsky was largely used by her Master and other Teachers as such a means of communication. She was a most extraordinary and rare compound.