Freud elucidated the Problem of Western Man, the Oedipal Complex of the nuclear family. Adler realized that the motivation in Oedipal dynamics was primarily power, with sex as instrumentation. And Jung described the way of resolution, which is the mandala cycle of reintegrating the aboriginal prenuclear family dimension of consciousness, whereby the power dynamic producing the Oedipal complex is dissolved. Shivalila is tt" a living realization of their genius.

According to people of Shivalila, incest between adults is the ultimate exclusionary expression.

Incest between parent and child is defined by Shivalila as "using your child to get off on," or "entering a category of experience not shared with anyone else."

That the offspring of such a game would be physiologically unbalanced with mental aberrations is predictable karma.

There are two kinds of incest: sensual and psychic.

As Oedipus and Electra demonstrated, this game is an

inevitable concomitant of the nuclear family. Within the nuclear family, the only psychic/sensual experience of any intensity or consistency is with the mother.

If the child's mother facilitates the development of psychic/sensual relationships with a broad variety of people, this complex is not imprinted.

The "space" between mother and child is not special or exclusive, and every mother knows ways to introduce others to that dimension. The barriers arc the dynamics of egocentrism. and there are a thousand ways to reduce or reinforce egoism. The mother who does not reflect to her child the science of ego reduction in her relationships with the people filling her child's environment imprints her child with an egocentric complex. The child's consciousness will be centered on the reality created by the relationship with mother, which is separate from the reality experienced in the outer world. When the people of a child's environment identify with child's psychic/sensual reality, ego is minimized.

There are four categories of human communication: psychic, sensual, material, and fantasy.

FANTASY communication concerns ideas, events, or persons not present in the now-time or here-space. Focusing on plans, previous happenings, scientific formulations—all these come under the category of fantasy.

MATERIAL communication is about objective things or phenomena.

SENSUAL communication is touching, looking, smelling, tasting, hearing, which may or may not be accompanied by verbal expression.

PSYCHIC (astral, spiritual) communication transcends symbolic limits, is nonverbal, and includes what is called ESP and telepathy.

Not knowing defined ideas, defined limits, or persons other than those present, an infant cannot identify with fantasy communication.

Similarly, since an infant has no defined depth perception, it cannot identify separate, material objects, and so cannot relate to that category of communication.

Initially, communication with an infant is sensual, especially during nursing, and this affords the potential for the development of psychic communication.

The sensation the mother feels during nursing can be strong enough to cancel any materialistic or fantasy preoccupations of the mind, so that she focuses on the baby, the baby's space, and the dimensions of that space, wondering. It is a powerful meditation, and when a connection is made, and there is actual identification with the baby's space, the baby will acknowledge the happening with a sound, a break in the nursing pattern, a gesture, or a look.

When enough connections have been made, the minds of the mother and baby are linked and can flow in and out of each other's bodies at will, with or without any external acknowledgment or expression.

If, due to over-preoccupation with materialistic or fantasy head trips, a mother is unable to participate in sensual or psychic communication with her infant, the infant's consciousness is split into categories of communication with the external world—the conscious, and the one that is not, the unconscious.

Women of aboriginal and tribal cultures begin to have babies at around fourteen or fifteen years of age. Prior to that, a girl's main occupation is generally supervising eight year olds and taking care of two year olds, which keeps her pretty close to mother and the babies. So there isn't much an aboriginal/ tribal mother doesn't know about babies.

In Western culture, fourteen year olds are in a structure called school, learning a game called sexual politics, neither of which has anything to do with babies. In fact, the reciprocal effect (karma) of energy invested in the schoolfeex game is ignorance about the baby game

It is Truth that educated. Western women do not identify with babies. Consequently, a primal, traumatic experience of most Western babies is the shock they feel when the/ experience their mothers' fear (in the extreme, it is panic) as their mothers first experience that ignorance. It is a paranoid imprint, which can and does bend or supersede the inherent DNA pattern; that is to say, it amounts to a mutation.

Western babies learn how to scare their mothers by making certain sounds, vibrations at particular intensities with varying rhythms—a phenomenon called "crying" by the uninitiated. Put another way, a baby sees/feels physiological changes in the mother because of a sound that it makes. When the mother tries to control the crying and her own anxiety, she projects a false image of her true feeling, say one of benign calm, which then results in a heavier paranoid imprint, because a baby sees right through images. The effect is a statement to the baby that it is in an alien environment. Consequently, the baby is motivated to manipulate that alien environment, to bend it in the direction of identification with its reality. The media of that manipulation is the parent's anxiety/panic/control/guilt. Babies are so effective at the game that in many cases they make distraught puppets out of their mothers by the time they are four weeks old.

No baby of an aboriginal or tribal culture can scare its mother. No mystery is caused between them by the school/sex game. In addition, women of these cultures are always surrounded by sisters, aunts, cousins, and other relatives, so if there is any doubt about the meaning of a baby's sound, somebody can tune into it; that way, it becomes a riddle game rather than a scare game.

Continue reading here: Nursing

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