UNCONSCIOUS
FRAMEWORKS IN
YOUR CONSCIOUSNESS
Jan Reed
| Click here to return to Universal Verbal Language home page |
| Click here for Moral Science Foundation home page |
SECTION
1 Supporting Evidence
Research
SECTION
2 Click here for Section 2
- Unconscious Frameworks
in
Your Consciousness
SECTION
3 Function and Operation of
Collective
Consciousnesses
SECTION
4 Postulated Universal Language Meanings of Language
Sounds
SECTION
5 - Music Recommendations
- Scroll down to read -
Section 1 Evidence and Research
Research
on the universal verbal language considers the theory that there are universal associations and universally known meanings of
sounds used in verbal
languages. One of
the postulated associations is
that certain speech sounds,
identified by linguists as voiced fricatives, are the phonetic symbols of, or representations for
collective social acceptance, approval, or collective toleration of unprovoked, impulsive violence in
a culture or collective consciousness both in relations between individuals within the group, and in
the collective attitude of
the group toward other groups.
Voiced
fricatives are consonants like v , z , th in
them , the sound of s in
the word usual or the z in the word azure , a consonant symbolized in
the International Phonetic Alphabet as
, and j , a consonant considered by linguists to
be a combination of d and
. Theyre
made by vibration of
the vocal chords ( that is , voiced ) and friction ( fricative ) between speech organs such as lips , teeth , tongue, or
some other speech organ . For instance, lips and teeth are used to make v
. There are several other voiced fricatives in the International
Phonetic Alphabet that do not occur in
English.
The theory does not say, and should not be
considered to mean that the relationship is
an imperative among humans. The theory only
postulates that a
social and conscious environment is
created that facilitates, or
contributes to a
culture in which unprovoked, impulsive violence is
considered to be approved , expected , or
an unavoidable and unalterable part of human nature that has to
be tolerated in
that group or collective .
In general , among humans , intentional training from parents or
providers , and the example set by
parents or providers virtually always supercedes the influence on
the individual of
the sounds that are used in
a language .
I believe that there are unconscious framework structures in the consciousness of
all normal humans , frameworks that form the organizing structures within which humans learn the language of
their parents or
care-givers. First, though, Im going to
describe a real instance in
which understanding the universal language provided a
means of communication of
a state of mind when no communication was possible in
English , or any previously known language . It involved a
boy about a year old
who was too young to
know or speak English . The boys father was pushing him around a supermarket in
a shopping cart , pretending to ignore him, and pretending that the boy was too young to
understand language, or know what he was saying when he verbalized
sounds. The boy was, to most observers, babbling in an ordinary voice, but he
was repeating the same sounds
one syllable ( a
non-English word ) over and over again :
dtha ,
dtha , dtha , dtha , dtha , dtha ( with th as
in those , and a as in
ah ).
According to
the postulated universal language associations, two of the relations that are instinctively known to all humans and all infants are d and th as in those . According to
the relationships postulated in
this work, the universal language meaning of d is
awe, wonder, or subordination , and the universal language meaning of th is the anger of
god, the anger of
the infinite consciousness .
2 or
chi2 , resulted in about a
95% probability that there is an association between collective approval or toleration of violence in a
culture or language group,
and the presence of the consonants considered , the voiced fricatives, in
the language of a group ( see results chart on the last two pages of the study Theory of linguistic derivation:
continuing study ) .
The work
done so far also appears to gain some real credibility and significance due to the unconditional and monolithic resistance and opposition, to date, to
any and all further research in
the field from those in
control of the economic resources and research funds in
this country the academic and economic establishment. In spite of the
fact that a 15% sample of all languages has already been
drawn to test the theory, from a
list of all of the approximately five thousand known
languages on this planet, the academic establishment in
this country has , to
date, unconditionally
opposed and effectively prevented any further research in
the field
research that could prove the theory one way or the other .
If the hypothesis is
correct , it would establish that it is very probable that there is
a universal verbal language and that there are universal associations between the sounds used in
a language and some of the characteristics and attitudes of the culture and the collective consciousness that uses the consonants .
There is
at least one other study that
supports the idea that there could
be universal associations between
language sounds and specific
meanings. Edward Sapir, an early
linguist, did a study in
1929 ( A Study in Phonetic Symbolism , Journal of Experimental Psychology,
Vol. 12, 1929, P. 225-239 ) that considered whether there are universal associations between some language sounds and the meanings individuals imagined were associated with those sounds . He found that in
the case of
some consonants , and at
least two vowels -
short i and long o - English and Chinese speaking experimental subjects consistently attributed larger size to
nonsense words that had a
long o between two consonants and smaller size to nonsense words that had a short i between two consonants . Sapir concluded that some consonants and vowels sound bigger than others. The work suggested that some language sounds may have meanings or
associations that are universal to all or
most people .
The
theory postulates that the universal language meaning of voiced fricatives and other sounds used in languages are instinctively known to
all humans from birth ,
and that, effectively , infants living in
groups that use voiced fricatives are taught by their parents, providers, and other participants in
the language that unprovoked violence is
natural, unavoidable, and approved by
the group, or is a form of behavior that has to be
tolerated by those who want to
participate in the group.
There
is also some evidence from the behavior of other animals that indicates that it is possible that some sounds could act as
cues, or triggers that encourage people to approve of
unprovoked violence , or
to believe that unprovoked violence is
acceptable, or something that has to
be tolerated .
Nikolaas
Tinbergen did a
great deal of
research on the behavior of
stickleback minnows
. During the mating season, male stickleback minnows stake out a
territory and the lower half of
their bodies turns from white to
bright red. During that time , they will usually attack objects that enter their territory if the object is
red on the lower half . Ordinarily, during that time, they will not attack an
object as frequently
from an elliptical
form, to a
model that looks nearly exactly like a
stickleback minnow if the object is
not red on the lower half .
In other words, if the model was turned upside down, with the red side on top , the male would seldom attack it. So the triggering cue for a
male minnow defending a
territory is red, lower half
attack . ( N. Tinbergen, "Social
Releasers..." Wilson Bulletin, 1948 , Vol. 60 # 1, P. 6 - 52
)
Other researchers have found that some behavior patterns of stickleback minnows , such as nest construction and the zig-zag courtship pattern or
dance of the minnows, are instinctive and are known to , and accurately performed by
minnows raised in complete isolation from any minnows that performed the behavior patterns . In other words, some
forms of behavior, and some cues that trigger specific aggressive actions
are instinctively known in some animals.
As I
said, among humans , these sounds, the voiced fricatives, are postulated to act as symbolic triggers or
cues that encourage and promote attitude formation in individuals; they encourage participants in a group to accept, approve of, or tolerate unprovoked violence. They should not be considered to be, or to act as imperatives that trigger violent behavior, as
the cues for violent action in stickleback minnows approximate. Section
2 Unconscious Frameworks
in Your Consciousness
The
theory postulates that there is a universal language
instinctively known to all normal humans from birth; that the universal language meanings of
all language sounds, rhythms, forms of
word structure, and all grammatical structures are instinctively known to
all normal human infants, and are understandable to
infants from the time they are able to
discriminate sounds used by
their parents or
care-givers to
communicate with each other.
Before going on to the framework
structures, there are several
ideas and concepts that have to be
introduced. Most of them were used by Benjamin Whorf, a selftaught linguist (1897 1941) whose work is, and was,
associated with Edward Sapir. Whorf used some ideas and perspectives that can be helpful in understanding the influence of
language and culture on
consciousness.
Before considering Whorfs
ideas, though, a caution should be
stated.
Whorf was an
ethno-centric
individual who
served the interests of Western culture above the interests of the human community. He used the term savages to
describe all native American groups. His thought processes and ability to
use and integrate the information he
gathered to serve the interests of
the human community were severely limited by
his unquestioning allegiance to
American popular prejudices; and his dependence on
American economic
structures, and on American and Western collective consciousness. In other words, he
was severely limited by
his loyalty to and economic dependence on
the American collective consciousness above responsibility to
the collective consciousness of
the human community.
Whorf did a
great deal of
research in the 20s and 30s on
several languages, some of
which were very different from western languages. His research on
Hopi, Shawnee, Sanskrit, Hebrew, Aztec, and other languages, led him to
understand that:
. . . the forms of
a persons thoughts are controlled by
inexorable laws of
pattern of which he
is unconscious . These patterns are the unperceived intricate systematizations [ ordering structures ] of
his own language shown readily enough by
candid comparison and contrast with other languages, especially those of
a different linguistic family. His thinking itself is
in a language, in
English, in Sanskrit, in Chinese. And every language is
a vast pattern system, different from others, in which are culturally ordained the forms and categories by
which the personality not only communicates, but also analyzes nature, notices, and neglects types of
relationship and phenomena, channels his reasoning and builds the house of his consciousness .
(Benjamin Whorf, Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf , P. 252)
According to John Carroll (editor of Language, Thought, and Reality) , Whorf also believed (P. 25) that . . . there may be
inherent relations ( over and above the arbitrary relations established in
any given language ) between sounds and meanings .
Another concept used by Whorf is the observation that every group and language incorporates an unspoken philosophy , or
a collective consciousness. The collective consciousness of
a group can be
considered in two parts. The first part could be roughly defined as
the collectively held or
assumed, and linguistically expressed system for organizing reality, and imposing an
ordering structure on
the universe the segmentation of
reality imposed by
the group on
the universe and expressed through the language . This is the ordering structure that the group considers to
be self-evident, obvious, and natural ( such as logic and reason in
Western cultures ).
Second, the collective consciousness is an embodiment of the norms, values, attitudes, ideals, aspirations, and the assumptions about human nature that are communally accepted, assumed by the group, or considered by the group to be worthy of emulation.
Whorf introduced ( to Western cultures) an ordering structure for the universe
that is very different from the Western segmentation of reality in
an essay that compared western languages and cultures to
the language, culture, and collective perspective of
the Hopi of Arizona ( An American Indian Model of the
Universe , from Language, Thought, and
Reality ) .
Whorf observed that Western cultures impose two broad organizational forms on
the universe and on
physical and material reality : time and space -
in normal reality (at less than the speed of light
), with space as
a three dimensional quantity, and time as
a one-dimensional linear quantity starting with the past, moving through the present and into the future.
The Hopi, on the other hand, use a language that, according to Whorf, includes no implicit or
explicit reference to
time at all .
According to Whorf s work, the Hopi language and collective consciousness divides the universe into two broad realms : manifest or
objectively observable
reality - past and present
- and the world of the subjective, unmanifest , or manifesting. The Hopi word for
subjective reality is tunαtya which also means the realm of
hope or hoping .
In the Hopi language and collective consciousness, the realm of tunαtya is, to
quote Whorf, . . . the realm of
desire and expectancy, the world of
causes and purpose, the realm of
thought thinking itself out from an inner realm ( the Hopian heart ) into manifestation . "
Comparing the two systems and organizing structures, again, one system considers time as
a linear quantity, starting with the past, flowing through a continuously moving present, and into the future . The other system views and conceptualizes time and reality as beginning in what we
( Western cultures ) call the future, and the Hopi call tunαtya ,
the world of causes, purpose , and hope
, and ending in
what we call the present and past, or observable reality, and what the Hopi describe as hoping comes true.
This is the reality and perspective of the infinite consciousness, or
god . And this is
the real contribution of the Hopi group to
the human community preservation of a perspective
the perspective of the
infinite consciousness or god from which it
is possible to
examine and consider your own consciousness before you learned any language and before you developed long-term memory a perspective from which it
is possible to consider comparing the
languages and the collective consciousnesses of
different language groups and
determining whether there
are universal associations between the sounds used in
communication systems
and the collective consciousness and characteristics of
a linguistic group.
Again, the theory postulates that there is a universal language
instinctively known to all normal humans from birth; that the universal language meanings of
all language sounds, rhythms, forms of
word structure, and all grammatical structures are instinctively known to
all normal human infants and are understandable to
infants from the time they are able to
discriminate sounds used by
their parents or
care-givers to communicate with each other.
The theory
on universal language, again,
postulates that the voiced
fricatives are phonetic symbols
that represent social approval or social toleration of unprovoked violence in a
culture or collective consciousness.
The hypothesis
postulates that, in human cultures,
the hearing and use of
voiced fricatives act and operate as cues or symbols that encourage individuals and infants to
identify themselves with the attitude of
the group and the collective consciousness the attitude that unprovoked violence is approved, accepted, or a
form of behavior that has to be tolerated in
that group because it is natural and inevitable .
When
an infant gains the ability to discriminate the language sounds used by
its parents or providers, it says to itself :
Those
are the sounds my parents, or
care-givers,
or those big ones, are using to communicate with each other. I know what those sounds mean in the universal language, but I
dont know what they mean to
them, my parents in the language theyre using to
communicate .
Im going
to have to use the sounds they use, and Im supposed to accept or agree with the attitudes and perspectives that those sounds mean in
the universal language, because it looks like the group that my parents are a
part of likes or
approves of the universal language meanings of
those sounds and structures .
In English-speaking cultures, in relation to the sounds
considered in the research, the
infant
says to itself :
my parents are using z , v , th , and j sounds , so they approve of, or they tolerate violence in their culture, or the group that theyre part of that is, the group or collective consciousness my parents are a
part of approves of, or tolerates violence
if I
want to communicate with them Im going to
have to learn the language they use, and use the sounds they use
they
the parents or
care-givers
provide for all my
needs
they take care of
me so I guess I should go
along with this communication system thing and learn the language theyre using , so I can communicate with them so they can know what I
want and I
can know or learn what they want from me and I
can learn what this reality thing thats going on
around me is all about .
This
knowledge, then, of
the universal language meanings of
the sounds, the word forms, and the
grammatical structures the parents use to
communicate becomes part of the framework, the structure that imposes order, meaning , and relevance on
observable reality
for the infant. The knowledge of the universal language
meanings of the sounds and other language structures becomes part, or most, of the framework within which the infant learns the language or
communication system of its parents or care-givers.
This knowledge and understanding of
the universal language meanings of the sounds and language structures
its parents use to communicate develops into neuron connections in the brain of the
infant before it learns the
meanings of the words its parents use to communicate. This knowledge of the
universal language meanings of the sounds and language structures used by its parents or
care-givers also becomes part of
its link to, or, as it is commonly described, interface
with, the infinite consciousness or god .
Consideration and examination of these universal language structures in the brain, and in consciousness, by grown individuals from a scientific perspective, has to be, and can only be constructed as abstract thoughts or
hypotheses.
Abstract thoughts can normally only be
communicated to others using the communication system of the collective consciousness in
which the being exists
the communication system of
a human, or terrestrial
language .
To review , the associations between the universal language meanings of the sounds an infants
parents use to communicate, and the attitudes the infant is taught or encouraged to
accept or adopt are normally hard-wired
as synaptic connections between neurons
in the brain by the time the infant begins to limit its babbling and vocabulary
only to the sounds used by the parents, which normally occurs at about 18 months.
The knowledge of the infant's understanding
of the universal language meanings of the sounds the parents use to communicate normally
becomes a part of the infant's consciousness before the infant develops long-term memory,
which usually occurs at about age two. Normally, knowledge of the
universal language meanings of those sounds is simultaneously consciously and
physically internalized in the form of synaptic connections between neurons
as the babbling and vocabulary of the infant evolves toward limitation
to the sounds used by the parents -
before the infant develops
longterm memory.
Knowledge of the
creation, existence, and formation of
the universal language framework for ordering perceptions and reality usually cannot be remembered
because the associations and neuron connections were formed before the infant developed long-term memory .
The theory
suggests that the collective will ( the collective ambitions of the group
in relation to the human community ), as well as the values, attitudes, and
organizing system for reality of the
group, are expressed and transmitted through the universal language meanings of the sounds, syntax,
grammatical system, and other structures of the language of the group. The
theory further suggests that the collective will, values, attitudes, and organizing system
( for reality ) of the group are incorporated into consciousness in synaptic connections
as the individual learns to communicate in the language
of the group, and before the individual develops long-term memory - which is the
reason that most groups assume that the attitudes, values, assumptions about human nature,
and organizing structure for the universe of their group are the only obvious, reasonable,
and self-evident ones that could exist.
The existence of
these frameworks cannot usually be seen, observed, or
considered by the individual because, in most cases,
conscious awareness of
the process of
construction of abstract, analytical thoughts , occurs only after those thoughts have been converted into and constructed in a terrestrial language -
a communally accepted
communication system until they
are constructed in a
form that can be
communicated to others the form
of a spoken or terrestrial - language .
In an essay referred to earlier, Benjamin Whorf said that , . . . thinking itself is in a
language . . .
What I think he may
have meant was -
conscious awareness of
thinking, or consciousness awareness of the construction of a thought, normally comes about only after a thought has been interpreted and translated into the structure of
a terrestrial language.
The research on universal verbal
language will probably continue to
support the idea that the thought
process for construction of abstract or analytical thoughts begins well before a thought becomes consciously known to an individual, and that by
the time an
abstract thought is
known to an
individual, it has already been through considerable organizing framework structures that converted the thought into the terrestrial language of the group in which the individual exists . Again, ordinarily, these framework structures cannot be examined or
observed because they were created and exist in
a reality that existed long before the individual
developed long-term memory , and are part of
the structure and mechanism that the individual uses to construct
abstract thoughts in the first
place.
It is
the combination of all of these identical framework structures, constructed from knowledge of the
universal language meanings of the
sounds and grammatical structures of the language the group uses to
communicate, buried in their
consciousness and neuron connections before they learned a ( terrestrial ) language, that comprises the
collective unconscious of a group . Those framework structures, along with the consciously known and espoused attitudes, values, ideals, aspirations, and norms of the group, comprise the collective consciousness of
a group .
Its useful here to return to the
Hopi
world-view and
conceptualization of reality. In the Hopi language and collective consciousness, the realm of
tunαtya
is the world of
the future, the subjective world, the world of purpose and causes, the world of
thoughts thinking themselves into manifestation or reality .
This, once again,
is the perspective of god , the perspective of
the infinite consciousness and the perspective from which it
is possible to
observe the operation of these frameworks at
work in your own consciousness .
In the Hopi thought system, these framework structures for construction of thoughts are conceived as
existing in the future, in the world of tunαtya ,
in the subjective world of consciousness and thoughts thinking themselves into awareness, manifestation, or
reality , in the
world that can be
altered and changed by human actions in
present and observable reality .
The Hopi group conceives of
these processes as
theoretically accessible,
so if
that perspective is
assumed or adopted by an
individual, it is
possible to examine these
structures in the individuals own consciousness. That perspective is, again, the perspective of
the infinite consciousness or
god.
In Western thought systems, the universal language frameworks for organizing reality and
perceptions are associated with the past in
their own consciousness, not only because the frameworks were
constructed in their consciousness
before they developed
long-term memory, but because thoughts are structured and organized through the frameworks before they become conscious , so
Westerners are taught by
their thought system to believe or accept that the structures exist only in
the past.
People can see that the observable past is unalterable and unchangeable. In
western cultures people are taught that the world operates on
the basis of
logic and reason, and they can see that there is
nothing they can do
about the observable past, so
they are taught by
logic and reason that there is
nothing that they can do
about these framework structures that exist in
the past in
their development and in their
thought processes.
This is the means through which the
collective consciousness in Western language groups is able to discourage and
convince most participants in those groups
that it would be useless to try to see or observe these framework
structures - through which the collective consciousness
operates - in their consciousness, because,
according to the Western thought system, the
frameworks exist in the unalterable past. This is the means by which the
collective consciousness in Western cultures is, in most individuals, able to discourage them from
believing that they can see and
observe these structures in their consciousness, and by destroying or
suppressing the belief that they
can detect the structures in their
own consciousness, is able to
destroy or suppress the belief of most participants that they, along with others in the group, have the ability
to observe, deal with, direct, and change the collective consciousness toward
serving the consciously known and espoused goals, values, ideals, and aspirations
of the group.
Section
3 - Function and Operation of
the Collective Consciousness
As I said
, it is
the combination of these identical universal language framework structures in synaptic connections in
the participants in a group, constructed from
knowledge of the universal language
meanings of the sounds and
structures used in the language of the group, that forms the collective unconscious of
a group . Again, the collective
unconscious, along with all the consciously known and espoused attitudes, values, aspirations, and norms of the group, comprises the collective consciousness of
a group.
When
a language becomes established as the
communication system of a group,
with an accepted sound system,
rules of word structure and grammatical structure, along with the
unconscious frameworks that those
structures create in speakers of a language, the collective consciousness takes on
a life of its own - it becomes a
REAL , independent, and,
effectively, autonomous
consciousness of its own, created by the group, or
a dominant consciousness in the group, to serve the
interests of the group. The collective consciousness of a group
is not only an amorphous, abstract concept; it is represented in material and
social reality by the structures created by those with a vested interest in preserving
their own dominance and control in the group: those who benefit most from the
existing military, political, and economic structures of the group.
Those in dominant, or controlling positions in a group
have a vested interest in preserving both the unconscious framework structures that exist
as synaptic connections in the consciousness of most participants in the
group, and a vested interest in maintaining the military, political,
and economic structures of the group that provide
them with an advantaged military and economic position in the group.
When a language becomes established as a formalized communication system,
the collective consciousness created from it becomes the
collective manifestation of the group, and to the group, of
their wish and intent to
serve their own interests. It
is the vehicle and the system that provides them with the communication system
that allows them to
organize and act
together to serve their own interests and achieve the goals they want, whatever they may be. It becomes the collective
ego of the group, the collective representation for the group, and to the
group, of their own belief that they and their group are
better than all other linguistic groups or
koms on the planet. ( Kom is
a new word [not in English dictionaries] , created from universal language meanings
of sounds -
it is a group that consists of a writing system,
and all the spoken languages that
use that writing system -
i.e. - the Latin kom, the Cyrillic kom, the Arabic kom - plural, koms )
. The collective consciousness becomes the
collective representation of what the group thinks god or the infinite
consciousness should be.
It also becomes the
collective representative of the
group consciousness - the group wish to serve the infinite
consciousness - to the infinite consciousness , becoming
, effectively, the collective
interface of the group, and for the group, with the infinite consciousness or god. One of the highest priorities of the
collective consciousness becomes
its own survival as an invisible, autonomous, and independent consciousness, so it can serve the interests of that
linguistic group and collective consciousness freely and without restrictions or
obstruction from the participants in the group, the beings it - the collective
consciousness - wants to control
and dominate to serve its, and their own interests, above the interests of all other
linguistic groups and collective consciousnesses - and, in many ways, to serve the interests of their group
and collective consciousness above the interests of the
collective consciousness of the human community . After a language is accepted by a
group, again, the collective
consciousness becomes a REAL ,
independent, and for all practical purposes, autonomous consciousness of its own - with a life of
its own, survival
instincts of its own, and an
identity of its own, given life by
the individuals with the identical universal language framework structures in their consciousness, who comprise that collective consciousness. As the representative of the
collective ego of the group, one of its goals and intents is to limit and confine the talents,
abilities, thoughts, and imagination of participants in the group to the
interests of that group. In order to accomplish
that most effectively, one of the highest priorities of the collective consciousness is to
preserve its own existence as an
invisible consciousness, to prevent
individuals in the group from acting or operating against it,
their representation of their collective interests, and to preserve its ability
to operate as a free and independent consciousness that can encourage participants
in the group to
confine their thoughts and imagination
to the interests of the group, without being observed, noticed, or
detected by the participants in the group. It -
the collective consciousness - wants to
operate invisibly through the unconscious
framework structures it
creates and created in the consciousness of most participants in the group. To that
end, one of
the highest priorities of virtually all collective
consciousnesses on this planet is
to prevent
research on collective consciousnesses
and the structures
they use to dominate and control the thoughts and imagination
of participants
in linguistic groups - because the
research could well reveal the
unconscious framework structures through which they operate, and through which
controlling groups maintain their dominance over other participants in a group.
That is one of the reasons
for the virtually monolithic opposition of the
academic establishment in this country
-
those who have control over
research funds - to further research
in this area.
If you'd like to help to reverse the opposition of the academic establishment to truth, knowledge, and understanding in the moral sciences, click here .
The infinite consciousness operates
through the collective consciousness,
and the efforts of all the beings who comprise that collective
consciousness, to emphasize and
amplify both the beneficial, and the reprehensible characteristics of the individual identity on which
that collective consciousness is based, and with which the participants in that
collective consciousness are encouraged to identify, in order to serve the
interests of that group and collective consciousness.
As I said, the collective
consciousness frequently
embodies values and attitudes that are beneficial to the human community and represent the best that humans are capable of
- such as, in Western cultures, service to technology, the natural sciences and service to the physical and material
well being of most participants in the group - along with detrimental characteristics that frequently exemplify some of the worst behavior and conduct that humans are capable of, such as
the racism that pervades American and most Western cultures, and the refusal of the collective consciousness in
the United States to
accept or take responsibility for the well-being of
all participants in
the culture .
When the collective consciousness
comes into existence , it takes on
a life of its own, with goals, intents, wishes, and aspirations of its own; goals and intents that are
independent of any individual
participants in the culture, some of which may be very
different from what most individual participants in
the culture assume, imagine,
or want to believe their culture or
group represents.
When it comes into existence, one of the goals of the collective
consciousness becomes
promotion of the values and attitudes associated with the unconscious universal language
frameworks in the minds and consciousness
of members of the
group.
To that end, the goals of the American and Western collective
consciousnesses include - as well as serving technology and the physical and material interests of
most participants in the culture
- serving the
wish of participants in the group
- within an ordered
structure - to serve their own wish to acquire material property, without limits. That is, one of the highest
goals and wishes of the collective consciousness, as an independent
consciousness, is to serve
and promote
the wish to acquire material posessions and hedonism in
participants in the group. Another of the highest goals of the American
collective consciousness, as an independent consciousness, is to promote violence.
In spite of a
group and collective claim
to oppose unnecessary and
aggressive violence, and a group claim to support and serve Christian
values, these two goals of the collective consciousness of American
and Western culture - promotion of unlimited greed, and acceptance or toleration of
violence - are united in exhibitions of violence - boxing -
and other forms of violence
: violence, and
possible murder , for profit and entertainment of participants in the group. Two of the highest
goals of the collective consciousness are served in one form of entertainment : violence for
profit .
In one of his essays, Benjamin Whorf said that a collective consciousness usually embodies the assumption by the participants in a group that the organization and ordering structure their group and language imposes on the universe is the only obvious, reasonable, and self-evident one that could be imposed. The language, the collective
consciousness of the group, and the unconscious framework structures in the
consciousness of participants in the group, encourage participants to believe
that their group
represents the best consciousness and organizational structures that humans are capable of . When territoriality is not a primary
cause of hostility between these collective consciousnesses -
nation-states in political
and military reality, differences between these
collective consciousnesses - differences in contributions to the human community;
differences in detrimental characteristics; and similar beliefs
in most participants that the perspectives
and unconscious framework structures of their
collective consciousness are the only obvious, natural,
reasonable, and morally justifiable ones that could exist - are major causes of conflict, antagonism, and war between collective consciousnesses.
The area of the moral
sciences involves uncovering and understanding these universal language
frameworks, and other structures in human consciousness, through which the collective consciousness operates to
influence attitudes, perspectives, and behavior .
Collective consciousnesses
are one of the entities or channels through which the infinite consciousness
represents itself to the human community. They are
vehicles or links the infinite consciousness uses to show the human community how to serve
our own interests, and the examples the infinite consciousness uses to show the human community
the magnitude of evil that groups of humans are capable of, if they refuse to follow and respect
its way - that humans respect each other as equals, and treat others as the individual or group
would want to be treated if they were in the other's place.
Collective consciousnesses are tools the infinite consciousness uses to
serve the interests of the human community and, through the animosity of each group
against evil in the collective consciousness of other groups, to divide the human community against itself.
Section
4
POSTULATED UNIVERSAL LANGUAGE MEANINGS OF SOUNDS
B - A union with the infinite consciousness not controlled by the individual consciousness or morality
D -
Awe
, wonder , subordination
K -
Wish for power from the infinite consciousness -
as in king , kontrol , konquer
M -
Morality - the individual consciousness
P -
Involuntary destruction of
the cosmic body, as in pop your
bubble
R -
Wish
to evolve forward , toward god or the infinite
consciousness
TH - as in
them - The anger of
god at the human community
TH - as in think -
Aspiration to god or
the infinite
consciousness
S - The god within
T -
Universal allophone for the infinite consciousness or
god , as in tot ( dead German ) ,
tunatya (Hopi ), infinite
G - as in beige , frequently transcribed as or
zh and symbolized in International Phonetic Alphabet as
- wish for the infinite consciousness to
rule over the human community
SH -
as in
shore - wish for the small or
personal consciousness to
rule over the infinite consciousness
ng - velar nasal - universal allophone for the animal consciousness
Z -
Universal allophone for the cosmic killer , as
in dizeeze ( approximate phonetic spelling
)
While some words that can be constructed from universal
language meanings have English - or other language - equivalents, such as the word kom - pronounced
as English "comb", words can be
constructed from universal language menaings that have no English equivalents, such as
lorm , a word in the universal language,
the meaning of which is instinctively understood by most people.
Section 5 - Music "Acroyali" - Yanni from CD -
Out of Silence
"Movement 2" - Vangellis from CD - Mask "Mysterious Encounter" - Kitaro from CD -
The Light of the Spirit "Book of Days", "Ebudae", and "Caribbean Blue" - Enya
from CD - Shepherd Moons "Inner Sky" - Govi from CD - Cuchama "Circular Signs Suite" - Christopher Franke from CD -
The London Concert "Pastorale" - Cusco from CD - Apurimac Three recordings - all outstanding , but out of
print for years - Light and Sound ,
by James and
Elizabeth Johnson ,
English Renaissance , by John Themis , and
Bolero/Mother Goose Suite,
also titled
Daphnis and Chloe, by
Isao Tomita ( This is NOT the recording
Bolero, by Tomita ).
- contact me at
reed0180@tc.umn.edu if
interested
in copies.