In this class we have shown that the various forms of authority we encounter throughout our lives condition us to live our lives in such a way that everything pertinent to our intelligence, our decision and action resolving process, accumulates as things hidden from us, and we have shown that when another's feelings are hidden from us we adopt the feeling as our own to our best ability.

We have shown that, in the shadow of language, laughter, which communicates in a universal way, seems to lack the nuances to serve as communication, because we listen to language very slowly while one must listen to the universal sounds very quickly.

We have shown that feelings as self lose their nuances. Feelings are only nuance-rich when they are perception, other, which is when they are important. As ones own feeling a feeling has no real significance. Nothing depends on a careful perception of a feeling that seems to be ones own, while everything depends on a careful perception of every nuance of a feeling that is other or others.

We have shown that nature and the cosmos lose their sanctity to a perception that habitually accepts a version of authority, including the authority of peer pecking order, that hides everything we needed to see.

These are the phenomenon related to the shrinking of activity volume in the brain, which authority has labelled "concentration" so that those whose brain activity covers the whole brain are, in this definition, unable to focus.

So there are two kinds of people: those to whom everything they need to perceive to live sane and free lives is hidden, and those who have restored the animal to the throne by completing its perception to include human mischief.

"This is goodness, the opposite of power, to mean that children may always become the best of us, that we would rather cultivate a gift in them that eventually makes us feel stupid and primordial by comparison, than conjure from a child someone who makes us feel superior."

When we awaken the animal we have a marvel of discovery and learning that eclipses the processing of knowledge and of the images in experience which we imagined as having substance (the images of others and their actions which they have contrived by their thinking to have us believe). This sensibility also retains a perfect sense of life's context, which is of what all the other species along with the cosmos have meant to us when we were whole; and it is not a mere friendly observer of other species, but equally precious to them, always getting as much feedback from them as one seagull is getting from another.

There are two learning options in human potential. The one is the animal, which has evolved for billions of years, and the other is the civilisation handbook, which is in the memory, and which has always been written by someone trying to elicit human cooperation for his private agenda. The first historian and biographer most of us in the West know about has it said that God made him; that he was not born of a woman; that there never were any people before him. Can we imagine that he was deluded, or was he just a liar? And being just a liar we declare him sane (like George Bush)? He did not pass on a history he himself knew, of earlier generations who carried with them the knowledge of their roots in a natural habitat, a place where homo sapiens was indigenous. He chose to excise the known past from the verbal history in order to arrange some clout for himself. He chose to leave new generations in the dark. Lies are the history of language. "Lies are their mother-tongue!"

The animal discovers, learns, in a way that fits two things together: electricity and glandular excretions. When a lower glandular excretion happens in our own bodies this is evidence of a new environment incompletely understood. (When these become perception as other the new environment IS UNDERSTOOD.) A completely understood environment generates higher feelings (which are creating new perception), and to date people are only equipped for nature, not for man's environments. The shift from nature to man's environments, in other words, is responsible for the lower emotions. What we are doing here on this blog is ending an era where man is not equipped for the environment he has produced, which is the beginning of an era where man will radically alter the way he produces changes in the environment. We are studying toward the end of a time when we would make a thing or a change without having it completely understood.

When a lower glandular excretion, a lower emotion, is found as the other perception has finally evolved, actually evolved while we are here in this lifetime. Jealousy, envy, hate, are examples of non-recurring emotions, so that if once we perceive these as the other we can never feel them again. (The senses acquire the perception of the traps. Some feelings only exist as full cooperation with the trap-maker.)

This is relationship, where there is a bond of discovery. The idea that the animal is subconscious or unconscious, so that there is no activity from it that we can be completely aware of, vanishes. The animal intelligence has always been with us, as long as we have had genuine feelings, genuine glandular events. It is only its natural placement (the place feelings originally occupied in relatiohships) that has been confused. And why not? We have been in the care of a caring system, as far as we have known. We have given up the role of self-care, self-responsibility, self-reliance, self-help, etc. We have placed ourselves in others' care. We have suggested peace but accepted that it can't be done, for example. Is that sane, or simple?

In the memory things are this simple, where we do some little part, always oblivious to, or with some vague pre-programmed idea about, how the whole works, and yet this animal we have described in this class is not simple, so we have to doubt its existence: it's too complex to exist! How does a simple creature reflect that once he was a profound one?

What is more obvious than that kept creatures become simple, even more so than wild creatures which have been condemned by the same confusion, the zebra who assumes it's a killer because its eyes, ears and nose do not detect the presence of any other killer around (the natural killer being clever enough to be hidden from those three senses) while its feelings, for some reason suddenly confusing, contradict it? If we keep a creature for too long it becomes more simple than any wild creature could be, because in the wild becoming simple is lethal, terminal. Simple minded creatures are mere ripe fruit.

The zebra scenario has such a simple solution: the zebra understands its place, and realises that this feeling of killer is other, which means a killer is hidden, and it can now feel the killer in the bushes as a blossoming of profound authority. As soon as it is aware of the killer, feeling it in the bushes, feeling the awesome power, it is free. As soon as it understands, from what it feels from the bushes, that the killer means to kill only the zebra that wants to become a killer that doesn't care who it kills (random violence; chaos, a crime the natural killer is incapable of), the trial is over. The killing feeling leaves the zebra's blood when it senses the presence of a grand killer, a killer who lives on blood and feeds its young with blood and has never in its billions of years of evolution been less deadly. Judge, jury and beheader.

What binds the zebra and the killer in a bond of death instead of one of harmony? It is the presence of the inferior version of the hormones in the zebra's blood! The petty copy-cat, the inexpert marauder, the fraud. Are we good at being lower beings, you and I? Are we good at hate, which is torture? At anger, which is bloodshed and bodily breakage? At contempt, which is slumming, winning the flotsam in the stream of life? At fear, which is callousness, a habit of going without feeling the way? At lust, which is to compete for whores, so that he who lusts most poorly pays the least and comes closest to friendship? At greed, which is the partnership with lust, so that he whose greed is greatest has the most deviant sex? At gluttony, which requires a diet of both excessive food and excessive pharmaceuticals or the equivalent? At vanity, which requires complete obliviousness to the significance others put on those who appeal to them, the violence of their fascination, like a pheasant parading in a hotel kitchen? See the split: the good and the evil, where the evil grow more so while the good do not grow more so.

Here is your niche! Here is where good discovers what goodness can go on to become. And as you can do this, you being a small minority, the children can do it far more elegantly. This is goodness, the opposite of power, to mean that children may always become the best of us, that we would rather cultivate a gift in them that eventually makes us feel stupid and primordial by comparison, than conjure from a child someone who makes us feel superior.

We are conditioned to live in a landscape of the projected images of people who hide their private thinking behind these images. So how do the people themselves feel? We only see how the images feel, which is for show, and which is plain to the eye and ear. It is simple to find out. The feeling that comes to us, which is in the blood, is there in the blood because we are allowing the image of the other to refute where it actually is, which is where the other's thinking is cultivating it, in his own blood. Any feeling is by nature the other. Other-discovery is the value of perception. We are evolved with the power to find out what hormones are coursing through the other's veins by a universal technique that is the transcending of the sum of the senses.

This stifles progress. You are angry, for example, but you are cleverly hiding it from me to make some progress; but I discover your anger, not just that it is there but exactly what anger it is. Now you are not making progress as your thinking was sure you would. Now your anger toward me has nothing to do for you, and it vanishes.

Without this natural power of perception we are competing. Is my anger bigger than yours? Am I hiding mine better than you are yours? Am I making more progress than you? It is only when I understand that joy is my province (which is not an attitude adjustment, but something which must become true, and is only true as profound love of nature and the cosmos); I have no place to wish anger on myself, to become the killer, to grow the tusks, to taste the blood, to laugh at the pain, that I realise that this is only a cue that my perception has anger found, and then the feeble non-predatory anger that can come to a creature of joy has left my blood. If anger were in my blood it would blot out my perception of your anger, perception being something that does not need hormones of anger but hormones of perception.

Ironically, anger is far more intense as perception than as hormones. Discovery is a biological renovation project (perception is based in the molecular composition of the organism, and each discovery must be immortalised as perception gained, new eyes if you will), and needs perfect instructions, so to be angry is just anger, but to discover anger is encyclopaedic even though it lasts for only a second.

This is not respectable. If envy is the other, the one who has the thing, then there is a discovery: I am fortunate and he is courting senility. If ownership can be misfortune we all have to distrust gain, which again is no progress. If jealousy is the other: I am fortunate, they are congenitally unfaithful. The best I can find is congenitally unfaithful. No progress. A feeling as other blossoms into what no one has ever defined it as before, a definition alien to language. And it needs no translation. The feeling is meaning. The feeling does so much work in a second there is nothing to do as translating it. It is the only complete form of information. It is what reason exists to defy, thus making a world where destructive authority remains unchallenged authority.

How do trees know what flowers should look like and smell like, and what nectar and fruit and even leaves should taste like? Reason tells us they can't, but that is what reason is for, to make the world seem so insignificant that it is alright to destroy it. When we adopt this "philosophy" we become the victims of it, the prey. Could someone prey on you by making you rich? Normally only a masochist can become rich. Make a nearly sane person rich, which would be more by accident, and he does everything like a poor person. He lives in one room, cooks on a hotplate, watches cartoons, wears clothes until they wear out, etc. He wants to preserve his gifts, not confound them. He enjoys more who he was than who money could make him into. He wants to be the sting-less bee, not the raving one.

Trees do the impossible-to-reason; they know more about you than your family, or even yourself. By means no one has managed to catalogue. And this is manifestly so. No one who watches a tree through the seasons can have a reasonable doubt about it. There is a part of all of us to whom this is not supernatural or mysterious, but is the whole significance of this planet having evolved a little, a part of us which would not expect a tree to come to mind except as the tree itself joining us. This is the born part.

(This is also the part that makes people schizophrenic, an opening to the real profundity of the planet that is not compatible with a mind full of words (words being compatible only with the images of people in memory which hide those people's thinking from us). As long as there is thought schizophrenia is inevitable, and only dying can keep it from catching up to us. Thought is a job with a reward in mind, and ultimately we all retire, unless we die at the helm. Possibly, in the case of old-age schizophrenia, it is actually more diverting than thinking could be, a kind of wealth of mind in a senile perspective.)

To ask yourself what a tree is, could you ask or look back to your first encounter with one? What did your first encounter with a tree show you about trees? Experience diminishes the nature of reality. It boasts of itself. It boasts of progress. It boasts of thinking which leads to progress. It is a competition. The person who thought most and earliest had sex earliest and with the sexiest partner. The person who thought least and latest had sex last or never. There is no progress, no experience, without the distraction of thinking. And through this haze of thought there is no way to find out what a child perceives. You may ask a child, but he also perceives how you will berate him for his answer. Say, "Tell me the truth. I won't berate you for your answer if it's true.", and he perceives that you will, and your only way out of this quandary is to do more harm to his mind.

To lose feelings as the flower of discovery of other is to lose relationship itself. This is how predators hunt. Find the creature who relies on eyes, ears and nose; sight, sound and smell. That is the antisocial or asocial one.

When the hearing and seeing are bent, how do we speak and show the repair? The repair needs to enter through the failing parts. The resistance at the bend speaks as reason and thought, and shows as imagined refutations. If you have read any of this, have you ever said, "Programming! I'm immune!", and yet here is the purest form of deprogramming ever seen. Find fault with the style; I'm a foreigner in six countries, all of them my own. But with the substance?

The damage to hearing and seeing must be undone through listening and seeing. If this were easy the damage would be small, and a bird could fix it.

The one who says drugs are not acceptable contradicts many.

The one who says drink is not acceptable contradicts many more.

The one who says sex is not acceptable contradicts nearly all.

How does one say to the one who takes pleasure from drugs that there is joy in being free of them?

How does one say to the one who takes pleasure in drink that there is joy in being free of it?

How does one say to the one who takes pleasure in sex that there is joy in being free from it?

--when there is so much more to becoming free from it than just saying "no" to it; when the way to the freedom is not easy? The most they can imagine in each case is "I can give it up.", which is not this joy of being free of them.

No one did more harm than by seeing innocence as sexy, function as pleasure. Is God finger-lickin' good? That is the scale of the crime. God in the micro. Man is a creature always averse to hearing how much harm his version of success is doing. Tantalising deafness. Reason's machinery is deafening, and lubricant only makes it worse.

The notions "sexy" and "pleasure" say that innocence and function are lesser than sexy and pleasure. "Sexy" and "pleasure" are notions put on a pedestal, raised high above innocence and function. In truth innocence is sympathy with God, and function, when it is called upon innocently to perform, is Heaven on Earth.

And if it is not innocence one sees as sexy, why would one praise it?

Concealing desire makes a more vicious barb of it than demonstrating it. Reason refutes this, but here in this class we are learning what reason is made of. The way to freedom from reason's mischief is not easy, but it is well illuminated.

If concealing it is not making it innocent, then what remains but chastity or cruelty? Chastity is not something missing, but an acquired gracefulness like a bird's takeoff. It is to see the terrible distinction between what is naturally becoming, and what man has deemed becoming, in the behaviour of opposites in pairing. Innocence became this in man's destructive world, and needed a way made for becoming that in order to remain innocent in pairing. Why should pairing be less innocent, why "Virgin Mary"? Is it Judeo-Christianity, the notion of wild beasts, fifth day monsters and how man has the residual monster left in him despite sewers and churches?

Imagine, if you are a male, that you love a girl, and then she grows up a little and berates you for not lusting after her? Is this the girl you loved? This is "an artificial ingredient", a "chemical additive". The wonderful girl is still there, but will have little or no outlet for the rest of her lifetime, unless she gets help so serious it is perhaps not to be found on Earth, and the only way she can get it is if you discover that help.

Let us not make virtues in our own image, but accept that innocence is not beyond us, even if it has escaped us, so that we have no need to abandon the evolved virtues for contrived ones. A parrot of authority is not a teacher. A teacher is someone who has the job of saying, doing and being right where it counts most.

When, as toddlers, we are first able to listen to the words, we are told lies about who we have been so far and who our mothers have been to us so far. Then accumulation: each adult proceeds to tell us the lies about who he is and has been and will be, and also we get a history of who every known adult past and present was or is. And finally, around puberty, one by one our peers begin to manufacture lies about themselves in the same spirit, until we have no friends left of a real kind. There is a believer in us, falling for all these lies, and only this believer is not abandoned (as is that in us which waits for truth, reality, communication).

Each adult knows of himself that he projects someone who is not real for people to relate to as himself. Each knows that the person who develops a relationship with this projected someone is not relating to a living being, and hence that he is utterly alone despite having this "relationship".

Thus: any adult person believing himself to be private in his mind rather than abandoned in the real world is actually insane. He is abandoned because he has no one that he is relating to or can relate to which is not a device of someone's thought. He is not private because he is not hiding from anyone real. He is hiding from the figment of others contrived by their thinking to keep what they imagine to be their real selves private.

This is elementary psychology, the first and most obvious starting point for self-discovery. The question is, is this for the private self to read, or is there another reader? When the private self reads the reading is not difficult because it is not making anything happen.

This is like any wasting disease: here is the cure, and are you going to take it, or are you really that intent on following the lemmings into the depths?

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What the adult does in his head as an approach to his dealings with others is obviously not good for them. His perspective is that he does it, while a rational perspective is that all mature people have done it to us, as well as to everyone since the beginning of human history. Everyone we have met who was old enough has done this to us all our lives, and everything we have read or heard from the past was generated by this mental acrobatics, and it was not good for us; it did us serious harm, and it is the harm that is thinking.

The strangest thing I see in the teaching environment is the idea every teacher seems to rely on, that all solutions are already available. If there is violence in the school, for example, all that is required is to send the teachers to a course on how to deal with violence in school. So, in reflection, all that is wrong with any school is that its teachers have not yet been sent to this course. The funny thing, of course, is that every school is full of violence. No one has ever seen the purported benefits of this wonderful course.

When no solution exists, the healthy thing to do is to pretend to have the solution and use it as if it works?

"Socialists call the world a cave to live in, while capitalist call it a gold-mine. How long will the prospector let you occupy the mine?" 

We live in a 'damned if we do, damned if we don’t’ world. If we all kill each other this is terrible, and if we all live in peace together there will always be more impact from our various ways of life, which is terrible. There is a question of the politics of this and the politics of that, and maybe it is really a moot point. But even so it is important to see deceptions, to see each deception that affects us personally.

If politics is looked at from the simplest perspective, where we only have two directions, left and right, so that we must be somewhere between the two points or right on one, these two directions are easily understood. Left is socialism, right is capitalism.

Socialism means a government that makes it easy for the masses to have good lives. Capitalism means one that makes it impossible to have a good life without an exceptional amount of money. Justify being human, or justify being rich. Justify a reasonable amount of productivity, or justify an ugly and mostly sexual competition (Santa knows you’re a bad boy!).

Socialism doesn’t get each citizen more money, but makes everything more beneficent and cheaper. Capitalism impresses upon each citizen that he could be getting more money.

Socialism is difficult, a real science of politics. Consider vacations. In socialism we would have a lot of time free from duties, except the duty to be good citizens, to learn enough about taking care of the things and places we are using. People want to enjoy their free time, otherwise capitalism is just as good; if I am bored at home I could be bored at work and getting paid for it. A good vacation for Swedes in Sweden, for example, means easy access for everyone to the Swedish wonderland of the archipelago, skärgården. It means no need to own a powerboat or a sailboat. But then there is the trouble that this vacation environment is fragile, and the fewer people who go there the more authentic it remains. So the manner in which the masses can be allowed to spend the summers there becomes a science and an education; you have to graduate from vacation school to go there.

And let us say that we have all this fixed so far. If everyone is away for the summer burglars go berserk. Burglars are often misfits, like alcoholic youth, addicts, fugitive immigrants, racist groups, incest victims, etc. So we have to have a science of taking care of misfits, a science of immigration, etc. And with people spending more time out of doors we have to have a science of technology. We can’t enjoy life while we are afraid of what we and our children are breathing. And all of this sort of thing is simply the taxpayers getting what they are paying for.

One thing we are all born good at is enjoying freedom and nature. So in socialism we have to treat this faculty in a child as sacred. This is why he is a socialist, because he doesn’t need money, and can’t imagine money as a motivation for self-abasement, for preying on the weaknesses of the old and the unscrupulous. We have to accentuate that Sweden is the land of great vacations for its people, and not that it is an industrial force to be reckoned with. We have to accentuate that our kids are alright with us the way they were born, without effete academic additives.

Capitalism is a fetish. What is intelligent sex? It is none at all. No sexual experience puts us closest to children. The less sex we indulge in the less we influence children to acquire the taste, and to accept it as wholesome (which it isn’t --sex is the feeling of not having a natural or universal right, but a contrived right, to reproduce; a natural right does not produce sexual experience, and so it leaves a creature with no inclination to repeat sex just for the feeling; experience repeats itself, while living is always discovered moment to moment. Dogs have sex for the same reason, while foxes do not, because foxes have no contrived rights, no fox-world to live in or to put their babies in; only a world-world-- so this means tampering with their instinct, the root of a lively mind) until they have acquired it themselves. And the less we have to divide life into family time and couple time, which is like dividing life between yoga instructor and hit-man, a multiple personality disorder. So people who go fetish on us, be it sexual or political, are the opposite extreme from intelligent.

And what this is about is intelligence. It takes no intelligence to be a capitalist. It just takes conspiracy, a type, just like street-drug addiction: If you don’t know the addicts you can’t become one. "GW is a goodol’boy!”, "Arnold plays ball!”

Let’s say we have a man whose (lucrative for some strange reason) job is to handle our foreign affairs (with that kind of money, how can he look a socialist in the eye; his solidarity is with the US). He tells us that what we need is more military spending. This is a confession. He is saying, "I got the job, which to me is just the money and the perks, so now no one is doing this job.”. This kind of hiring is capitalism. He is not telling us that if we invested all the money we have been putting into the military into making peace, which requires intelligent (qualified, not chosen for their willingness to make old men happy) politicians, we should never regret it. Whereas war is regrettable whether one wins or loses. What is wrong with not spending money on arms is that people then just pocket the money as if there were no violence to concern ourselves about. Disarming in itself is not making peace, even if it helps.

Intelligence is love for the planet, and for the cosmos above it reflected in the planet. If one loves the planet one enjoys being intelligent. It is not something one does for money. Violence is not random. Violence begins when we allow someone to con us into clinging to something that in itself is violent. It is violent to be a Jew or a Christian, for example, since they both hold it as holy to declare that God has no feelings for nature; God wasn’t happy with the world, only with man, the sixth day solution to the monotony of creating a world. "God’s chosen people.”, is violent. "Only Baptised Christians will go to heaven.”, is the hardest sell on Earth, the most ruthless campaign. Flags with crosses on them are violent. Raising animals we know to be physically and emotionally sensitive as pets or for slaughter or milk is violent. We may say they are not sensitive creatures, but we have desensitised many people in the same way. It doesn’t mean they are not a sensitive species. If we took better care of nature, we would not want pets; we would see the difference and would not want a creature diminished by our "care”. Expanding our transportation systems without due consideration for the impact on nature is violent, and deprives us of nature. Obesity is violent, as is any overspending or thieving. Arms manufacture is violent, to prey on people’s paranoia and greed. And much more, of course. But the point is that we Swedes are all conditioned by capitalism recently (Capitalism is a war against the less destructive use of the planet; it is a real war, with a real army, half of them in plain clothes, fighting socialism everywhere all the time. Socialists call the world a cave to live in, while capitalist call it a gold-mine. How long will the prospector let you occupy the mine? Half the battle is won through the smart use of media that Hitler’s regime devised.), so that to make rational concessions becomes difficult; it becomes a threat if someone says we are doing it wrong, where peace is to invite the critic to come and help us solve the problem. A critic is saying, "I am intelligent about this and you are stupid about it.”. If that is true he is worth a lot to us. If it is a senile delusion we need a better critic, not an end to criticism.

There is perfection in the stars, perfection in the microcosm, perfection where nature still has a good foothold, and there it ends. Man is the imperfection. If something is wrong man is doing it. It is madness to reject any criticism off hand. It is rational to look for better criticism, to look for the best criticism.