Personal Frontiers, felt in the Now

Immediate potential ahead, and free open unknown to the far future

Flaw theory concerns itself not only with how the force of flaw or imperfection infuses nature and the fabric of the universe with many beneficial and characteristic traits (scientifically and philosophically). Flaw theory also concerns itself with techniques for living life in better concert with these characteristic traits of nature and the world we live in, similar in approach to Zen Buddhism, and with understanding of human nature or psychology that flows from a wise agreement with these imbued flaw traits to all of nature. This includes the makeup and ways of all humanity, our personal preferences ahead, or short time wants, our needs to fulfill wants and preferences, and our aspirations.

We all need options felt in the very moment of the now, laden with potential for near, medium, and far futures – regardless of if coming or not into fruition in the not-yet-existent future, but of enough viable present potential to be real to us, as we plan basics and dream of open years ahead.

These option frontiers range greatly in terms of magnitude of what a person might look forward to wonderingly and avidly, and in that range most option frontiers are actually fairly unambitious and basic, and are thus not about grand dreams or over-ambition. Actually, just little junctures ahead in a given day, or for the week longer included, and maybe an event or two about a month in the future, are the lifeblood of this, much more so than ideas for years out.

Also of concern, even with no idea or guess as to a person’s status and livelihood several years ahead in the future, it does stand as important that the unknown and unknowable about that time frame not be too tightly predetermined and thus squelched.)

The potential we need everyday must feature some small amount of real potential to have possible fruition in reality assessment of future likelihoods, but even more important the frontiers such potential can give us needs most to be full of unknowns, likely surprises, and associations with related or intuitively connected further options and frontiers. These secondary links of potential can strongly though vaguely tie into the main potential’s options, plans, and frontiers that are more immediately felt, imagined, and currently relished.

Having lived many years straight in severe disability due to brain illness significant and entrenched depression, I have grown a very acute understanding of the importance of “frontiers felt in the now,” from being deprived of even beginning to relate to such aspects of living life in the moment, as those brain functions were regularly and relentlessly degraded to inactivity in me. Living many months in such a state, then followed by better improvements and a return of sometimes frontiers to my experiencing the now, showed me clearly how important these frontiers in the now are in everyone’s life.

My personal form of paganism brings to me also a sense of responsibility to activism and asserting that which I am wise to in the human condition. If by way of my experiences and valid applicable philosophies I stand uniquely tuned to contemporary living issues in urban and suburban communities, then I feel moved to act, or at least to write and share. I have stalwart dedication to harnessing my affinity for quality of life and combining it with my knack for explanation, to competently put forth explanations and appeals to understand what keeps people rolling, in the very now, minute by minute.

This is about personal welfare that extends beyond health metrics, and extends more humanely much deeper than a cold analytical monetary assessment of purchasing power, often limited by the Old Testament conservative disdainful glare downward, to a degree of tightness as to live as a number rather than as a human.

My stance aims to defend those who are impoverished and working on financial improvement, being aware that bread and water living is unacceptable self-foolish self-treatment, when everyone needs at least some minor optional leisure, hobby, or entertainment engagement once or more per month, and near-term to medium-term frontiers just cannot be ignored to personal well being.

A sad case in point I believe results from activists attempting to assist and support disabled mentally ill persons by providing convenient and comfortable assisted living, all arranged and settled. This only happens in a blind void of understanding human nature, and how the preeminent feature of having a future, is feeling it in the now, breath-by-breath, and moment-by-moment.

In these cases, very important viable frontiers, usually felt in the moment, have been crushed by these permanent assignments to facilities. Once assigned to these assisted care facilities, a situation was felt deep in chest of many: of no future that could be open or unknown, or could show any sign of surprise or wild option as to where a person might be living in years ahead, or what a person might be doing for occupation or passion in years ahead, and so on. Equipping disabled persons with everything prearranged and handled seems great. However, shutting down the future lifeline to forevermore be doomed to such a final answer assisted living arrangement, especially at very young ages, is an atrocity.

This happened and still happens because of poor understanding of frontiers, felt in the immediate now, and also because of classic Christian religious impractical and altruistic zeal to do for others, to the point of administratively and remotely taking over other peoples lives in unacceptably detrimental ways.

Urban Animism, rather than Magical Animism

The question of lifeforce, to rocks even…

I believe in an alternative form of animism which I personally term “urban animism,” and I do not believe in mystically interactive forms of animism which I personally term “magical animism.”

I believe that all of nature’s inert objects, plus expanses of lands, seas and skies, and even expanses of empty outer space, share with me the same basic periodic elements and/or operating scientific and natural aspects. I think of this as a potential to everything, and I personally term this “lifeforce.”

I no longer believe that any will or spirit (or awareness) to inert objects and expanses are imbued with any relatable personality, nor with any awareness that can connect or relate in any personal-style interaction or sharing with we humans or other animals.

That is not a personal rejection of animism outright, nor does it presume to argue against inanimate will and spirit (or awareness), but it does place me requiring of myself and my views that any will or spirit be so very dissimilar as to operate totally separately from human and other animal ways, personalities, and thinking modes. Exotic animism, with its feeling of connecting with so many things in such a chaotic fashion, is no longer for me, and I see my former excursions into that realm to have been errors in interpretation of my altered brain state in my former severe depression, which has plagued me for over 10 years.

To me it seems only natural and obvious that likely there could never be proof for or against any of this. It escapes knowledge, seemingly, and is left to the realm of asserted belief, in the absence of any evidence for or against available.That it seems at no time in my life has there ever been comparable or confirmable evidence of any awareness to inert objects and expanses, stands as a key reason for me to have changed my animism world view in late 2018, from an exotic form of animism beliefs to this routine form of animism. So I now view it all outside me as having no expression of personality that I can share or commune with, or feel imaginary voices from.

In terms of what I am comfortable with in my beliefs and view of the world, I am content to leave to doubt whether inert object and expanse will and awareness is either beyond a veil of great difference from us, or whether that will and awareness might be more imbued with personality with which to feel similarities to, but expresses on a level discrete from animal and human consciousness, and so would be segregated away from our interaction in any way that could be at all conversational or relatable.

The common thread results in my approaching it all as cordoned off from my input or reception, and comfortably neutral to my thinking on objects. Formerly, before late 2018, I had felt I could in some manner communicate with objects, exhibiting as imaginary tone of thought, soundless. This somewhat did lend life a warm collection of involvement with things in the imagination, but more so it grafted an awkward sense of sensitivity and responsibility for too many things and thoughts, likewise in the imagination, and heavily laden too.

Formerly, my brain illness disability had been presenting me with an altered state whereby independent thoughts felt fully and confirmable to originate beyond me in some way. This changed in late 2018, and my perception of it all spelled crisply that I was actually experiencing some sort of occasional but always present fragmentation of neuroelectric brain functions widespread, maybe among differing anatomical sectors of sourcing into my center.

Routine animism, as I have described so far, does have more everyday magic to it, and so it does not quite leave me totally empty of any sense of meaningful effects from those objects or expanses that I walk through or stand near. Rather, my mundane animism does allow for ambient field effects to emanate from things in nature around us, in the philosophy behind this sort of animism of mine. However, I choose to leave the nature of it to a realm of very raw flow of affinity, association and generic slow-to-change intentions, without any behavior that would react or interact with any changing personality or conversational changes of course or effect.

Thus, inert objects and expanses still possess, to my world view, something elusive and of power, just not possessing any interface capability with we humans and other animals. This is more comfortable for me, and additionally it seems to matchup well with that which inert objects are in evidence of not doing at all, plus well with my open-minded approach to the metaphysical, admitting to myself what is in full doubt and unknowable, quite either way – for or against.

Nature Manmade Integration

Natural flaw imperfection-centric paganism does not adhere to idealizing anything or elevating any type or category of thing above any other type of thing existent in this universe, in terms of those objects’ raw worth and dignity.

In particular, natural flaw paganism does not pit the green jungle versus the concrete gray jungle. Without warrant, the newly developed or higher technology or unfamiliar is not disparaged, nor is the old, established, lower technology, or wild natural element idealized or automatically preferred.

Natural flaw paganism attempts to assess fairly, and steer clear of stereotypical scapegoating the category of manmade, technology, industrial, or any other similar type of term. There are two pitfalls here: one is to gather together too many dissimilar examples of cases under one umbrella, and label them all with negative connotations, and the second is in the still common tendency to paint all manmade things as at least inferior to wild natural forms, if not demeaning them so much as to pose them as a taint upon nature, and invalidly cast them as the root of many evils upon nature.

A natural flaw pagan starts with a clean slate, in the case of every thing, whether a wildly occurring formation, or a manmade technology item. The idea is that manmade types of things, and the placement of them, can indeed go badly for environmental, aesthetic, or health concerns. But just as this can be the case there can be cases of wildly occurring formations that can also go badly for environmental, aesthetic, or health concerns. It depends on every single case of every single thing.

Rational Opinion Approach

Natural flaw imperfection-centric paganism is urban and manmade friendly, and the practice of natural flaw (or natural imperfection) paganism is uniquely placed as being blatantly free of any oversensitivity to the inclusion and coexistence of manmade elements in a local environs.

This urban friendly paganism attempts to also stay away from a slingshot pitfall of pushing too hard in the opposite direction, with its risks of accidentally automatically promoting or granting free pass to manmade or technology elements in a locale that truly might be done in a manner that causes problems, on several valid merits. So the natural flaw paganism is not offhandedly dismissive of environmentalist concerns or accusations against business or industry for introductions of technology in question on grounds of environmental impact.

The approach is that any complaint to be considered come clean to strictly case-by-case study if against manmade or technology intrusions, to only lend support against a situation if that situation is truly proven to be detrimental, rather than just bandwagon sensationalism against technology, new development, and change from what some people naturally would prefer to hold on to as familiar and liked.

The natural flaw pagan and thinking is to welcome with inclusion and warm embrace all things, whether man has touched them or not, as still true parts of nature, and having lost no dignity or intrinsic beauty just because of the transformation from raw resource natural status.

It is a matter of foundation world view. The natural flaw paganism sets a standard for which to reach and aim, which approaches each object or collection in a local environs with an ingoing neutral attitude toward it all: not having any distortion of idealization merely because something is a natural feature, nor having any distortion of ugly taint merely because something is manmade, new, a change in the familiar, or high technology. This has the urban city or manmade things of nature in no contention or competition with the wild or green things of nature, nor with mankind and animal life. This also attempts to respect differences between generations of people when it comes to their feelings about newer development in contrast to older geometries and status quo, realizing that there often is no correct or right answer, and that some will be displeased both ways.

Reflex Instinct Self Training

Our instinctual reactions to encountering differing types of terrain, wild natural formations, animals, urban buildings, shopping malls, and suburban parking lot standard items can leap into action, coloring our feel for things, quicker than we can conceptually react to form opinions, and with raw force powerful enough to invalidly skew our experience of things with negative taints to our reflex reaction to items and locale environs. Sometimes this is minor, but at other times it can be strong enough to sour an entire day or an entire visit somewhere.

Personally, my experience basis is subconsciously still loaded with the television and theatre, and education system stereotypes and sometimes silly or foolish ideals put forth in culture of the 1970s, 1980s, 1990s, zeros, and now twenty first century teens. This is one factor which sometimes can greatly benefit from the unconventional approach of actually trying to self-train with a new self-constructed micro-world-view of types we encounter, on the fly and right there for reinforcement. It’s just a matter of first finding a quick gut reaction to be incongruent and distasteful, plus nonsensical and thus a candidate for self-conditioning. Then philosophically review the scene again, or even physically walk away and approach first encounter again with the new better and more desired mindset running active in simulation within the thinking brain.

The other factor, besides our generational baggage of ideals and culprits in our personal histories as contagiously taught by culture and society over the decades, is quite different and seems to likely be more basic psychology of mankind for millennia and not a matter of what junk we’ve been exposed to, like the first factor was. This would be a more difficult target area for self-conditioning and self-training. This different factor shows itself to be bidirectional. It goes both ways. The same factor seems to be in play if and when we accidentally quick-reflex devalue the commonplace wild natural elements when suddenly beheld in contrast after regarding something manmade or high technology which was appealing, sought after or simply to have been much impressed with. Likewise, it seems to be in play if and when we accidentally quick-reflex devalue the commonplace manmade or tech stuff when suddenly considered in contrast after experiencing wild natural scenes of significant beauty or strong positive associative sentiment or memory. There seems to be a sling-back mechanism in play. For example, green trees and garden elements (fairly wild) in a back yard could come off sadly feeling lame and ugly after just regarding a new and shiny high-tech gas grill. And in another example, the otherwise favored car and clothing plus accessories can all seem coldly vain if considered rapid fire after watching a sunset on all natural mountains with natural cloud formations. This seems like very evolutionarily old stuff for we humans. Maybe repeat approaches to the switches in our mental beholding of things are unable to change this behavior. However, the power of this makes the potential for self-training greatened with higher outcome likelihood to forge new cultural individual (instead of generational) “good” baggage in how we react to reflex-speed switches in world view, in keeping with the first factor mentioned above.

Our psychology as humans is evolutionarily the animal kingdom psychology with the newest grafting of environment and interaction types to hold our worth and favor and regard during the course of our days. That it has only been several hundred years since the end of the middle ages (when arguably lifestyles could have been much more aligned with wilderness modes of reacting to things) and the onset of the renaissance and industrialization with transportation and computerization, maybe argues the point that we might possibly be unable to avoid a schism in humanity, or an opposing division between the urban and the wilderness. This seems to often enough have us caught between over-idealism and reflex sudden over-disdain, swinging both ways at different occasions.

This switching can leave us feeling the green jungle to our backyards to be a disappointment, when we are keyed and focused on technology or manmade hobbies, resulting often in an unintended lessening of the green things and natural terrain as falling short of technological appeal and manmade beauties of efficiency and design. Likewise, this switching can leave us feeling guilty and over-indulgent with our manmade things seeming to be too hollow of heart, when we are keyed and focused on particularly prominent or beautiful natural scenes and terrain, as when touring the outdoors.

It seems that sometimes we are burdened with an unnecessary, but very real, competition between the urban manmade and the wild of nature, and a competition where only both categories of things can lose luster with us. The good news is that the natural flaw imperfection-centric pagan will find this situation to improve greatly with practice of self-training, lessening the problem and softening some reactions, and further yet, outright replacing other subconscious rapid-fire reactions, from practice. I have found second encounters of similar nature can have a much better reflex reaction in my mind, and further encounters smooth the situation even more.

A warm unbiased and fair regard to the fabric of reality, and the things of it, whether blooming green or brown rusting, and the imperfection-soft and yielding accepting attitude toward so many objects as subjectively beautiful (not accounting for any added flair from any addition of being pagan-viewable with animistic analogy to personality imbued to each array of objects), likewise is gifted by way of self-training the individual’s reflex reactions to particular types of things. This, from my experience, seems to hold especially sensitive in the particular cases involving multiple categories of things or environs, creating contrasts or incongruent/unusual associations between side-by-side differing types of things, or sequential one-after-the-other engagement with viewing or handling things.

Basic Beauties Unsung

I prefer unexciting world views that don’t pull me against the seemingly dull and plain in life, which would maybe accidentally devalue too much in life for my tastes, in some unwise quest to find a more grand alternative, at least in concept, to invest in … and then for which to foolishly reach.

“Imperfection is beautiful…”

– Marilyn Monroe

I have found that devaluing anything, no matter how basic or stereotypically dull about the nature of life, leads to a cold and bitter philosophy, which is not for me. Every stride to find perfection backfires badly.

Imperfection and flaw are the key to the nature of nature. Flaw provides the natural way this universe flows. Don’t fight it.

The plain and boring trash dumpsters, and the daily grind details that might let down the idealist do not disappoint me. Instead I find beauty in the plain and all-inclusive totality of all aspects and parts of life and this nature we live in, ranging from mountains to toaster ovens, and even to gum stuck on the sidewalk. That’s the sort of religious and philosophical approach that I find very appealing.

If anything is special, then everything is special.

If anything has magic, then everything has magic.

If anything has dignity, then everything has dignity.

It can just be difficult to see in things.

Consider a context for “flaw” differing from the standard feel for the word – typically indicating negativity or ugly defect – and instead add on to that a philosophy recognizing the magic and host of positive aspects of imperfection.

Flaws from impossible perfection apply to all things in life – from pristine trees to beautiful dumpsters, and lend character to everything.

Our flaws and the flaws in life are what we are – imbuing us with our humanity. All humans are defiant flaws in any notion of a standard normalized perfect person.

Urban and wild nature’s deviation from idealized “cloned” absolute perfection provides uniqueness, freedom, and beauty to all. The yield between all things and actions, the real-time avail of deviate, and the continual decay of the moment’s situations with change and time, are imbued in flaw principles, sciences, and the nature of our personal ways and nearby environs’ character.

Belonging with Our Surroundings

Our connection with the remainder of life and nature around us is difficult to grasp in concept. We often feel a sharp cutoff and disconnection from the remainder of the physical world around us. Part of that seems obvious in how an animal must feel clear identity. But in some ways this is bad for us, and has us missing out on the truth that we flow through life with input and output exchanged with our physical surroundings ongoing continually, and of significant amount. We’re not just watching a movie screen of cold inert matter around us. Instead, we are an essential part of it all.

Another pitfall that seems common is a reverence for nature and the wonders of the world around us, that for some reason leaves us out, feeling like we’ve cast ourselves into the role of interlopers upon this world. Truly, if there are beauties to this world, universe, and to the nature of it all, each of us should personally feel complemented by that personally, as we each are part of the tapestry, rather than invaders or interlopers watching a foreign show.

The air intake and exhalation connection we most continually have is largely invisibly transparent and escapes our daily notice, even right in front of our faces. Once food is eaten or beverage is drunk, demarcations to our awareness compartmentalize the before and after as if we are still statues noninteractive with the world around us.

I use a thought exercise which considers the effects of this breathing, eating, and drinking, rather than focusing on the substance of the objects. So how these connected interactions change or effect me, and how greatly quickly so, is the idea to grow some hold in us, as we think on this.

Evidence of the lifeforce to otherwise seemingly inert matter, can be considered in its powerful effects on us, if we think on a basic scientific assessment of our own breathing in of air, eating of food, and intake of beverages.

I remind myself that all this material I regularly take in becomes who I am, thinking what I am thinking, feeling what I am feeling, in a matter of mere seconds of time in effect upon me, after crossing behind my face and newly becoming an integrated part of who I am. I also go further to the point of reminding myself that what I take in just doesn’t happen to make me feel better, but it infuses into who I am, how I behave, and what the course of my thoughts is. This is much more than just a touch of English on the billiards ball of extra feel for life. An example is how I change in fundamental thoughts and sensations if I am deprived of air intake for much long at all. Another example is how rejuvenated and new I might happen to feel very quickly upon drinking from a cool glass of water, if and when formerly very thirsty and dehydrated before the first sip.

That is merely the scaffolding of the idea of this connectedness. I listed only the minimal basics, leaving more consideration and implication to be discovered by the readers of this, in a more intimate and creative exploration of effects, possibly. The thought exercise can only do its job if adopted in feel, rather than just in concept, with a meditative way and thoughtful rested mindset about it, while alert and possessing good energy, focus, concentration, and a knack for the subtleties.

This case for consideration has power to affirm to a believer just how quickly those seemingly inert things from outside us flow infused into complete and widespread integration within our bodies, suddenly being a part of us, alive and human. Was it not at all alive before flowing into our bodies? Our internal organs cannot resurrect inert dead matter at some instantaneous juncture, surely. So in some fundamental way it is nearly a must and given that the external matter we exchange with was already possessing of something key to life and aliveness, even when formerly outside of our bodies, and part of no biological lifeform at all. That’s impressive.

Other avenues for exploration:

  • Heat release and flow from our bodies, continually
  • Moisture release and flow from our lungs and skin, continually
  • Exfoliation microscopic but widespread, continually
  • Mass renewal of all matter in a human body, by flow mostly through urine outbound, in less than 4 years time

The factors illuminated from thinking on this prompt a greater feeling of continuity and relation with all that we walk through and interact with, illustrating that we are far less cut off from the world beyond the eyes than typically seems to be the case.