Part 1
Chapter 1: An Initial Summary of Spirits in the Bible
I want to offer a summary of the biblical explanation and conceptualization of spirits, so that you have
some ideas of how some spirits can interact with each other, themselves, and the physical world. Why is
study and knowledge of spirits important? For many reasons. The Deity is spirit (John 4:24), so how can
we learn about Him and Love Him if we don’t care about spirits? Spirit is discussed and noted often in
the Bible and not ignored, from the first verses about the beginning of creation (Genesis 1:2) to the verses
near the end of the modern Bible (Revelation 22:17). The Father seeks those who worship Him in spirit
(John 4:23). Spirits can be beneficial (John 6:63, Deuteronomy 34:9) or harmful (1 Samuel 18:10,
Matthew 17:14-19). Spirits can change how you think and feel and act (Exodus 6:9, Numbers 5:14,
Deuteronomy 2:30, Job 32:18). Some spirits have mysterious powers (Job 33:4, Acts 16:16-19, Mark 5:2-4,
Matthew 8:31-33). There is a system of authority and hierarchy of spirits that can be studied
(Matthew 10:1, Matthew 8:5-10). Most people seem to have a spirit inside of them (Job 32:8,
Proverbs 20:27, Numbers 16:22) that is formed by the Deity (Zecharaiah 12:1). Consideration of spirits
remains important because of each of these reasons.
Spirit seems to be quantified in the Bible, and spirits are mentioned in terms of amounts. There are
different kinds and numbers of spirits. Revelation 1:4, mentions seven spirits. Luke 8:30, shows that many
spirits can enter into one person, and 1 Kings 22:22, shows that one spirit can enter into many bodies,
nearly at the same time. Numbers 11:17, explains that the Deity took some of the spirit that was on Moses
and distributed it onto other people, giving them portions of that spirit. The prophet Elisha seemed to ask
for a double portion of spirit, from the prophet Elijah, in 2 Kings 2:9-10. Spirit can be of a lesser amount,
as mentioned in Proverbs 14:29 (this verse uses the same Hebrew verb “to shorten” as Isaiah 28:20). In
Proverbs 16:2, at least some spirits can be weighed, as if spirits are quantified or counted in some way.
Therefore, considering all of these biblical arguments, spirits can be considered in terms of numbers and
amounts.
As for influence on spirits, a person has a chance to govern their own spirit (Proverbs 16:32, 1 Corinthians
14:32). Inversely, a person can also have their spirit be unruly and disorderly and unmanaged inside of
them. These states of spirits, suggests a system of authority involving all of the amount of spirit(s) within
a person, with one or a few spirits governing the rest, as suggested in Luke 8:30, when the many unclean
or evil spirits within the possessed man, gave a single response of their name, which means that all the
spirits in him acted together enough like a single group, with potentially a leading evil spirit over them,
or chosen or allowed to give the name. Then in the next verse, Luke 8:31, the demons separately spoke,
which shows that they likely became disorderly within their group, likely because of the terror and panic
they felt. That story also shows that spirits can join together into a group and act as one spirit, and that
they can also disband and act separately as many spirits. They likely have less power each, when separated,
and possibly have more power or influence as a group. Proverbs 16:32, might refer to a person’s main spirit
or main group of spirits, that manage the other spirits that are grouped within that person, suggesting a
hierarchical system of spirit(s) within each person.
A person can continue to survive if some partial amounts and types of spirits arrive on them, or leave them.
A prominent biblical example is a story about Saul. Two kinds of spirits went on him, and left him, at
different times (1 Samuel 11:6, 1 Samuel 16:14, 1 Samuel 16:23). He lived through all of this, as he
retained some type of spirit within him (as opposed to upon him) throughout those situations.
earth (Genesis 2:7, Genesis 3:19), needs spirit to begin to live (Ezekiel 37:5, the Hebrew word for breath,
in that verse, can also be translated as “spirit”). Conclusively, if a spirit can arrive on a person, or in a
person, or leave a person, then it can change its location, in some way. Some spirits have their own
location or position, and they might be able to change this location. Some greater spirits can fill, or be
unrestrained by, entire places (2 Chronicles 6:18, Acts 7:47-50).
What about the bodies or forms of the spirits? Some spirits can speak (Genesis 1:3, 1 Kings 22:21,
Matthew 12:43-44). Some spirits can also hear (1 Kings 22:21-22) what other spirits say, and some can
hear what they say to themselves (Matthew 12:44). Some can smell (Genesis 8:21). Although, some of
them can have their senses impaired so that they are mute or blind or deaf (Mark 9:25). From these points,
it’s obvious that some spirits can have their own spiritual senses, including spiritual sight with a spiritual
visual system, spiritual hearing with a spiritual auditory system, and other spiritual senses, and states in
which those spiritual senses can function and operate, or be impaired. These spiritual senses are not always
dependent on a physical body. They are biblically documented as appearing to function for physically
discarnate and disembodied spirits (Matthew 12:43-44).
The Deity is Spirit (John 4:24), and He is spiritual, yet it is biblically written that He has parts of a spiritual
body. These parts include a finger or fingers (Exodus 8:19, Deuteronomy 9:10, Luke 11:20), hands
(Exodus 33:22, Psalms 118:16, Isaiah 48:13, Isaiah 66:2), arms (Psalm 89:13, Isaiah 59:1, Isaiah 51:9,
John 12:38), a back (Exodus 33:23, Jeremiah 18:13,17), a face (Genesis 32:30, Exodus 33:20), eyes
(Judges 3:12, Psalm 33:18), ears (Psalm 34:15), and feet (Isaiah 66:1, which uses the Hebrew word
meaning “my foot” or “my feet”). Any interpretation that the spiritual body of the Deity is only poetic
-although it may be both poetic and non-poetic- is likely contrary to the account of Exodus 33:17-23, and
to Exodus 34:4-8. Mankind was made to resemble the Creator (Genesis 1:26-27), and reasonably, the
human physical form might resemble the spiritual form of the Deity, in some ways.
As for memory, a person’s spirit might keep, even after physical death, at least some of the memories
that it makes while influencing a physical body. And some spirits go to a destination other than their
bodies, in less than 24 hours after physical death (Luke 23:39-43). In the Messiah’s teaching about an
unclean spirit, in Matthew 12:43-44, the unclean spirit remembered the person or “house” from which it
came. Combining those ideas about spirits and memory: some spirits may remain conscious after physical
death of the body, and remember memories gained during time in that body. Therefore, those spirits might
somehow uptake memories from the physical body, in addition to being able to influence the body to
action, change thoughts, and affect biological processes. There is a simple diagram below illustrating this.
Chapter 2: Virtual Experience, and Spirits
Many of the following ideas can be found in the previous book of LWC Theory. This is only theorization,
of which I welcome useful criticism.
Virtual Experiences and Real Experiences differ. Real Experience comes from Expressions of the
Environment which the physical sensory organs receive. The physical sensory organs are directly
influenced by physical forces, such as vibration of air on the ear drums. Parts of the body encounter an
Environment’s Expressions (light, heat, pressure, etc.) and are directly changed by the Expressions of
the Environment. Most physical sensory organs might only be able to sense one Expression per neuron
(or other physical sensory receiver) per Moment. Multiple Expressions are needed to form comparisons,
and categorize Expressions as Qualities. Expressions are stored in various ways and places, categorizing
them, over time, to compare to other categorized Expressions, stored in memory. Simultaneously received
multiple Expressions would still need to be categorized into Qualities, by comparing one of the
Expressions with the others received at the same time, or at some previous state of the same neuron, or
other kind of sensor. This categorization of Expressions into various Qualities, seems to be how the body
interprets sensory information. In simple terms, for a Real Experience in an Environment to happen, an
entity would need a method (such as senses) to receive Expressions, as well as need a way to interpret
those Expressions. They are interpreted by categorizing Expressions, as they relate to other Expressions
that are already received and categorized. Expressions can be distinguished and categorized into various
Qualities by the sensory interpreters of an entity’s system of consciousness.
Virtual Experience, as defined in this book, comes from internal stimulation of those sensory interpreters.
It’s the stimulation of sensory interpreters in another way than by the physical sensory receiving organs,
like physical organs of eyes or ears. Some Desires of an entity (not necessarily all of its Desires) might be
able to stimulate its own sensory interpreters to produce a Virtual Experience. A Desire may cause a
Virtual Experience to be sensed as visual thought, imagination, a hallucination, or as a vision. A non-visual
Virtual Experience could also be produced by internal stimulations to produce sensations like audible
thought. As a part of a Desire, a Reasoning or Condition, regarding the “If-statement”, or the part
regarding the “Then-statement”, may activate or stimulate sensory interpreters. Focusing on a Reasoning
will induce a Virtual Experience, when a Desire is expressed to move focus to that Reasoning. For
example: “If *specific sensory-interpreting neurons of the brain are stimulated* (causing a Virtual
Experience), then *mood rises* ”. These increases in mood specifically from fulfillment of Rudimentary
Desires in Virtual Experience, are from what I call: “Virtual Rudiments”. An example of a Virtual
Rudiment, is when a person gets the Rudiment of Recognition, when they imagine a crowd of people
applauding for them. Another example of a Reasoning producing a Virtual Experience: “If *a specific
word/symbol is seen*, then *specific sensory-interpreting neurons are stimulated* (causing an audible
thought)”. Of course, these Reasonings and Conditions describe processes of the brain or spirit, and not
always literal spoken or written sentences as shown here. But in this way, a Desire can cause the senses
of a person to show them an imagined object, or to cause them to hear an imagined sound, or feel some
other Virtual sensation.
Visualization. It’s a skill useful for planning, designing, comparison, calculating, recollection, being
creative, decoding, and solving puzzling situations. Without Virtual Experiences, visualization, or audible
thinking, wouldn’t people only be able to act by their instincts, that they don’t review and consider? Even
some animals may have Virtual Experiences visually, since it has been shown that some animals can
dream. During a dream, they are experiencing not from their Real Environment, but from internal
stimulation making a Virtual Environment. The lights that they see in their dreams when their eyes are
closed, come not from the outer light but the inner “light”. And it's possibly from a spiritual operation. The
Messiah promoted having a functioning eye in Matthew 6:22 and Luke 11:34. I contend that the eye He
mentioned there, was a spiritual eye. It already has been shown, in Chapter 1, that some spirits can have
spiritual eyes, and that most people have a spirit associated with, or in, or on them. In aforementioned
verses, the Son of the Most High says that a properly functioning eye will cause the body to be full of
light. This light within the body does not logically seem to be about the ordinary understanding of physical
light, that would, according to these verses, illuminate the physical organs inside the physical body.
Instead, it likely refers to an illumination of the spiritual body.
Instead of receiving light from the physical environment, the spiritual eye emits “light” like a lamp (and
the Messiah commanded that His disciples keep their lamps burning in Luke 12:35). In Proverbs 20:27,
the spirit of a man, is called a lamp. So, something about the spirit of a person can shine like a lamp. In
addition to Expressions of physical light from the Environment collected by the physical eyes, the sensory
interpreters could be also stimulated by Expressions from a spiritual eye, by its “light”. A spiritual eye
may be the producer of visualVirtual Experiences from the Desires of a spiritual body. These Desires would be “lit” or shown as Virtual
Experiences. For visualization of objects or persons and their movements, Desire is usually required to
stimulate the sensory interpreters: either the person must want to visualize something subconsciously or
consciously, or another spirit could have a Desire to influence their visualization. This stimulation of
sensory interpreters probably comes from the spiritual eye. According to this interpretation of Christ’s
teaching, a better spiritual eye allows for better visualthinking and visualization, because the Desires would be able to cause a more perceivable and useful
Virtual Experience. By its “light”, a spiritual eye allows a person to see things in their imagination from
their Desires better, in more clarity and detail. A spiritually blind entity or person, contrastingly, would
have difficulty visualizing or having useful Virtual Experiences from their own Desires, either from their
own malfunctioning or non-existent internal stimulations from Desires, or they have difficulty visualizing
when their own Desires are changed or influenced by other spirits (and it has been previously biblically
shown that some spirits can influence and change the Desires of other spirits by inter-spiritual
communication, etc.).
The Messiah called some men blind (Matthew 23:16-21), who ascribed more importance to the gold of
the temple than to the temple itself. Perhaps they were spiritually blind. They did seem to have physically
healthy sight. They would have seen the importance of the gold and the physical gifts they could
physically see, and maybe limitedly or inadequately Virtually Experienced their benefits. They may have
considered the temple and altar less important because they could not physically see the benefits of the
temple nor altar, nor produce an adequate Virtual Experience of their significance. In contrast, prophets
and people in the Bible who saw visions may have been using their spiritual eye to have Virtual
Experiences. These Experiences were more extensive than the limited Virtual Experiences of the
spiritually blind. If they saw a vision, their sensory interpreters were stimulated by something other than
their regular immediate surroundings. Balaam prophesied in Numbers 24:15-24, when he said that he
saw a vision, a Virtual Experience, not a bodily Real Experience, about distant events. Balaam had even
specifically mentioned that he used his ‘eye’ to see the future. Years later, the prophet Elisha, in 2 Kings 5,
seems to use his spiritual sight not to see the future, but to see outside his range of physical vision. Elisha
seemed to have perceived in a Virtual Experience, in his mind or heart, what his servant had done,
although Elisha was physically not present at that situation. (The word sometimes translated as “heart”
in the Bible, does not always refer to the physical heart, but biblically almost always refers to a place
where an entity can express their Desires into Virtual experience, as auditory thoughts only or also visually
or otherwise.)
If audible thoughts are possible, then shouldn’t visual thoughts be possible too? And wouldn’t visual
thoughts be useful, since audible thoughts are very useful? The ability to think visually, means that with a
functioning spiritual eye, a person can see images that they Desire even when their physical eyes are
covered or closed. If they can visualize with their eyes closed or covered, then they can see images, even
if they have been physically blinded. Furthermore, if they lose their physical eyes entirely, they can still
see images in their imaginations or mind’s eye, because they can visually think. Since disembodied spirits
also lack physical eyes, spirits might be able to have visual thoughts, or “see”, by this similar operation of
a spiritual eye. The spiritual eye emits “light” or Expressions within their Desires, their spiritual body. This
means that a spirit may have sensory interpreters which might be non-physical, but since it’s obvious from
the Bible that multiple different spirits can have Desires when they are outside or inside of physical
bodies, the categorization of Expressions into Qualities may involve a spiritual process that relates all or
most spirits. Spirits are likely related by their shared Environment and usage of the same Qualities as
other spirits, in their spiritual sight, because they can communicate and affect the Qualities of each other.
Desires of many spirits inside and outside of bodies in the Environment may (directly or indirectly)
influence the Desires that cause a spirit’s spiritual sight, which gives them a kind of view of the
Environment in which they are located. In summary, a person’s ability to think visually may derive
from spiritual sight, the ability of a disembodied spirit to have sight without physical eyes. Similarly,
a person’s ability to think audibly may derive from spiritual hearing, having spiritual ears, the way a
disembodied spirit might hear.
John 5:19 tells that the Messiah was seeing (and from what I’ve researched, the verb here, “see”, is
written in the present tense form of the Ancient Greek) what the Father was doing. Was the Christ
seeing what the Father was doing by spiritual sight in Virtual Experience? As you may remember, the
Deity is spirit (John 4:24). So, were the spiritual activities of the Father influencing the Desires of the
Christ, so that those Desires stimulated the Christ’s sensory interpreters to cause Virtual Experience, so
that the Christ saw the Father’s activities, the ideal and best available actions that could be taken
(Matthew 5:48), including those that produced miracles? Was that how Christ saw the activities of the
Father, in order to also do them? If the part of the famous prayer, “Your Will be done on earth, as It is
in heaven”, means that people and entities on earth should do the Father’s will, then shouldn’t they also
learn about His Will and His activities through Virtual Experiences?
Although not yet masterfully skilled in visualization, I can recommend a few exercises. These exercises
are somewhat successive in difficulty. The first, is to try to visualize something immediately after seeing
it. You can keep it nearby to look at it again, to try again. Second, during visualization, try to revolve the
subject or see it at different angles. Third, make a change to the subject of visualization. Fourth, add
another object or floor (or ceiling or walls) to the visualization. Fifth, and most difficult of these, is to
sustain a visualized image for longer durations. This can require consistent internal stimulations of the
sensory interpreters over time. Although, this is made much easier if the object is treated like a series of
almost exactly similar objects that occupy the same position. It’s also usually easier to continually
visualize a subject that moves or is changing. Other things to try are: overcrowding your vision or
senses, bumping various things together in various ways, changing distances, changing speeds of
subjects, changing their location(s), changing their orientations or angles, racing them, moving your
perception through them, and choosing various landmarks or meeting places for subjects of visualizations.
A person without the ability of visualization still has three things. They have their spirit, they have the
potential for visualization, and they have darkness in their thoughts and imagination. This may look
familiar to you as the scenario of circumstances before the creation of the heavens and earth, described
in Genesis. In the beginning, there was the Spirit of the Deity, the water holding the potential of the
world (2 Peter 3:5), and darkness (and void). Therefore, due to the similarity, I believe one of the
reasons for the narrative details given in the account of creation, was so that it could act like a guide; the
first chapter of Genesis could act as a guide for developing better visualization. A person can produce
their own Virtual Environment “created” or manifested by Desires, following the steps used to create the
Real Environment. In this way, they can improve their Desires and Reasonings when they have
improved their ability to perceive Virtual Experiences. Just as the Spirit of the Deity commanded the
heavens and earth into existence, I believe that management of COE (like attentional focus) comes from
calls from the spirit of a person. Visual Virtual Experience can occur when a person usefully manages
responsive COE. A spirit’s directing calls can be sequences of concepts, themselves being Experiences,
chosen to organize and realize the potential of responsive COE, that is responsibility or responsivity like
the water of Genesis 1:2 and 2 Peter 3:5. More details about the guidance of Genesis 1 for development
of visualization will be given later in this book.
These are some variables of Desires which affect Virtual Experiences:
**Variable amount of COE (like attentional focus) given to a Desire to be Virtually
Experienced. (For example, you can give less COE to one Desire and more to another. Many
Desires are being expressed during Real and Virtual Experiences: these can be breathing,
blinking, and many others like walking or running.)
**Variable Qualities that are being virtually experienced. (Can change color, placement,
amount, intensity, etc.)
**Variable perspective, or variable association between the self and the perceiver of the
Virtual Experience. (A person can have a Virtual Experience from the perspective of
themselves, or from the perspective of another person, or an ant, or from a nondescript
perspective from an overhead angle, etc. A person can likewise be oriented one way
physically, but be facing another direction virtually. This concept can be thought of as a virtual
self, the perceiver of the Virtual Environment, associated with the real self that perceives the
Real Environment.)
Mood can rise from Virtual Experiences. Hope is the gain of Virtual Rudiments (Survival, Comfort,
Pleasure, Recognition, Love, Wisdom, Courage) by Virtual Experience. I call hopeful Reasonings,
“Esperant Reasonings”. Someone may have Esperant Reasonings when they enter a race and hope to
win, such as: “If I am the fastest, then I can win”. This may cause conscious or subconscious Virtual
Experience(s) of ‘being the fastest’ and of ‘winning the race’, depending on how, how much, and how
often COE is placed on the Esperant Reasoning. Adding to the example, another Esperant Reasoning
may be: “If I enter the race, then I can win”, and also those such as: “If I win, then *specific things will
happen* or *I feel a certain way*”, raising the Mood by virtual fulfillment of Desires. Using hope and
its Esperant Reasonings, one can change the self’s COE to change Mood, and therefore change behavior
in the Real Environment. The cooperative nature of the operation between COE of the IF-portion and
COE of the THEN-portion of the Esperant Reasoning, is what allows the Reasoning, and most other
Reasonings, to function in Desires and make Expressions thereof into Virtual or Real Experiences. This
faith, or fidelic operation of COE, is investigated later in this book.
Relevant and mentioned in the last book: When attention/focus/COE is being used and put on Qualities of Concepts in Virtual Experience, that
particular amount of COE, perhaps related to amount of spirit, might be unavailable for Qualities in
Real Experience at the same time. However, it seems that COE can switch back and forth between
Virtual and Real Experience, between Virtual and Real Qualities, and between the Virtual and Real
Environments. This ability to switch between the types of Experiences is mentioned in my previous
book in the chapter about Real and Virtual Experiences. Employment of these transitions from one to
another, what I call “SNAP”, warrants much further study, as to how they “snap” back and forth,
significantly influencing behavior, as Active and Passive Expressions into a Real Environment, and the
way that Desires nuance.
Chapter 3: Vicarry
In LWC Theory, Vicarry is a form of the word “vicarious”. It means: how much something is
considered to be the self, or a part of the self. If something is physically seen or touched, it is shown to
the self by the senses. Everything which a human experiences seems related in terms of the self and its
own senses. Senses show, to the self, any objects in the Real Environment. Desires stimulate sensory
interpreters to show objects in a Virtual Environment, to the self. The self can be identified by
Reasonings, like: “If it is those specific Qualities together in my vision (like those of an arm or a leg),
then it may be the self”. And “If this visible group of Qualities resembles the group of Qualities of my
face that I have seen and experienced before, in a photograph or mirror or other reflective surface, then
it may be the self”. These Reasonings can mix or confuse the self with Concepts in the Real and Virtual
Environments. For example, a sensation in Virtual Experience can be thought of as originating from
Desires of the self, and thus can be considered a part of the self. So, objects seen in imagination can be
confused or mixed with the Concept of the self. Objects in Real Experience can be confused with the
self by scientifically regarded ‘mirror neurons’, neuronsthat activate both when an animal or human acts, and when they observe the same action performed by
another, "mirroring" the behavior of the other, as though the observer were itself acting. But, objects in
Real Experience could also be confused with the self by simply forming temporary or speculative
Reasonings, such as, “If it is that person, then it may be the self” or “If it is that object, then it may be a
part of the self”. These speculative and temporary Reasonings can be updated, modified, or removed
later. This might be the method used when a person holds their hand far away in front of themselves, or
they see their reflection in the mirror, yet they might recognize and determine that reflection visually to
be a part of themselves, especially because they can move the reflection by willpower. In LWC theory,
one could say that the hand in the reflection, or that its Qualities combined as a Concept of reflection of
the self’s hand, has or have a significant amount of Vicarry.
This mixing of Concepts in an Environment, together with the self, could be called: “Confusion of
Vicarious Self” (CVS), occurring when a person mixes the Reasonings of a Concept, with some of their
Reasonings that identifies their self. This Concept of the self is somewhat induced into confusion with
one or more other Concepts, during CVS. And, the Concept of the self, is used during the formation of
Desires, from Desirous Reasonings. Subsequently, Vicarry influences formations of Desires, which
determine Expressions, behavior, and actions. CVS can happen to various extents. There are various
methods to induce a level of CVS in a person or entity, with a Concept. Usually, CVS puts Vicarry on
Concepts that are perceived to have desirable Experiences, meaning that the Concept likely gains more
Virtual Rudiments when it is present in Virtual Experiences, and is therefore more likely desired to be the
perspective from which to have a Virtual Experience. This is why video games, some stories, and movies
have characters with more Vicarry, because the protagonistic Concepts are perceived to have more
desirable Experiences to happen to them. So, Vicarry can be greater on concepts that:
over them.
...have more desirable Experiences happen to them. This includes having interesting or Desirable
Qualities or Concepts, for Rudiments like Recognition from others and the self.
...have perceived similarities with the self. Being the self is usually considered desirable because of
memories of the self increasing the self’s mood, and so a concept with similarities to the self may be
reasoned as being more likely to be influenced by the self, and to influence the self desirably.
These criteria facilitate transitions from lesser Vicarry to more Vicarry on a Concept. The transitions
derive from formations of Conditions and Reasonings, from Experiences, mixed with other Conditions
and Reasonings. Those formations of mixed or “confused” Conditions and Reasonings, could be
considered to be processes of induction into CVS, so that a Concept is perceived or considered with more
Vicarry.
It's important because Vicarry likely contributes to why many people tend to listen to and follow leaders.
If a leader’s commands, are perceived more as coming from the self, then they are more likely to be
obeyed. A leader with a lot of Vicarry may cause a Reasoning in a follower, like: “If I do this thing for the
leader, then I may be doing it somehow for myself.” Powerful people usually have lives and capabilities
that cause some people to put Vicarry on the Concept of them, due to the desirable experiences the
powerful or influential people are perceived to have. Christ, for example, had an exciting life (Pleasure
from excitement), was recognized as intriguing or as a marvel, by others (Recognition), raised His mood
extraordinarily in the aftermath of experiences of extremely low mood (great Comfort, because of His
recoveries from great discomforts), was able to survive many situations and also lived after dying
(Survivance), loved more than most (Love), displayed extraordinary mental abilities and foresight
(Wisdom), and defied and challenged people and difficult situations (Courage). Because of all of this,
many people may attribute lots of Vicarry to Christ, resulting in their following and discipleship. And so
His commands and Expressions are more likely to seem to come from themselves, in Virtual Experience,
or otherwise, influencing their Desires and Expressions. Since Christ is considered more wise and perfect,
His suggestions will be perceived as better and more competent than other suggestions or Desires of the
self.
Most effects on a person’s or entity’s Concept of self, are powerfully influential. When
attention/focus/COE goes to be placed on some Qualities and Concepts of the Environments, some amount
of COE tends to remain upon, or often return to, the Concept of the self, in order to continue forming
Desires. In fact, Desires use the concept of “I”, “me”, and generally of the self, unconsciously. And
Nuanced Desires form as often as Expressions change the body or moves COE, in any way. Movements
of COE tend to form temporary, provisional, and speculative Reasonings and Conditions of Vicarry
because COE is often on the concept of the self and often returns to it, after being on another Concept.
A Concept that has gained enough Vicarry in the perception of a person -adequately enough Vicarry to be
able to greatly influence that person’s Desires- can be manipulated or changed, as what I call a
“V-controller”. It can be used for influencing an entity, using Vicarry. If a Concept with Vicarry can
considerably influence a person or entity, then that Concept can be used as a tool to greatly influence that
person or entity. Thankfully, a person who can produce and well skillfully manipulate their own Virtual
Experiences, and can manipulate any “V-controlling” Concept therein, can powerfully influence
themselves for various purposes, and can adjust or compensate for efforts by others to use those
V-controllers manipulatively in an undesirable way against them.
Since Vicarry can be on Concepts in Real Experience, it can be on Concepts in Virtual Experience as well.
Concepts can be customly made in Virtual Experience so that they have much or little Vicarry. Skills can
be gained to modify the Vicarry of current Concepts. Many times, Vicarry on a Concept can cause the self
to produce Virtual Experience of themselves in what they suppose the Concept’s perspective would be, or
a perspective nearby to that Concept, and the COE used for this Virtual Experience, would be
approximately proportional to the CVS. The Virtual self, the perspective(s) in Virtual Experience, can be
changed. If you imagine yourself as a turtle, or a cheetah, and have a Virtual Experience from its
perspective, it is likely because you have been induced into a sort of “confusion” or “mixing” with a
Concept of a turtle or cheetah, with the Concept of your self, having been induced into some level of
CVS, to put Vicarry on a Concept of a turtle or cheetah, and their associated supposed Reasonings and
Desires, that are in Virtual Experience, produced by Desires of your spirit. Notice that Virtual self, or
“vslf”, can differ from the self in Real Experience. When the Concept of the self associates or mixes its
Desires and Conceptual Reasonings with those of one or more other Concepts, Vicarry occurs, after that
mixing process of induction into the “Confusion” of Vicarious Self (CVS).
Vicarry can become very important as a source for rises or increases in the Mood of an entity. And
therefore it is influential to subsequent behavior, due to that ability to affect changes in mood. Inspiration
and encouragement, Hope and its Esperant Reasonings, self-motivation, and other operations of COE
that can fuel progression, seem to indispensably involve Vicarry, and changes thereof to it. Some Real
Experiences and some Virtual Experiences can both provide inspiration, motivation, and hope. If you
have a Real Experience of watching someone or something appear to achieve their goal, then increased
Vicarry on the Concept(s) of that someone or something, may cause yourself to feel more intensely as if
you have achieved that goal, as it is providing you with more Virtual Rudiments that increase or raise
your mood, the mood of your self. Decreasing Vicarry can also contribute to progress sometimes. When
a Virtual Experience happens, from a memory, for example, most or all of the Concepts in that memory’s
Virtual Experience may be produced by stimulations, by movements of COE, from the self’s Desires,
therefore coming from the self. Decreasing the Vicarry of some of those Concepts will allow perception
that the Concepts may be less a part of the self, increasing effects of enjoyment in the memory, when
those Concepts with decreased Vicarry can be more easily distinguished from the self, in that memory.
This is sometimes already done without conscious efforts. While imagining some pleasant future, by
Hope and its Esperant Reasonings, the Virtual self (vslf) that Virtually Experiences it, can do so with
more Vicarry to gain more Virtual Rudiments for the self and so raise the self’s mood more. Inspiration
also works under a vicarious paradigm of “If they can do that, then I can do this too”. When COE/focus
approaches or forms the IF-part of this Reasoning, the Concept of “they” can undergo a Virtual
Experience, consciously or subconsciously, with some Vicarry on the concept of “they”, to gain Virtual
Rudiments for the self.
When a human anthropomorphizes a Concept, VIcarry is very likely involved. In anthropomorphization,
a Concept becomes more like the human who observes and perceives it, which increases its similarity to
the human’s self, as it acquires Conceptual Reasonings of human similitude or likeness, increasing
likelihood of more Vicarry for or on that Concept. Some humans may put more Vicarry on Concepts of
some animals, especially when they are younger.
As for decreases in Vicarry, the psychological separation of one part of the self from another,
"dissociation", may be the result of decreasing Vicarry on one part of the self, causing a perception of
separation, or distinction, between the two parts of the self, one with less Vicarry, and one with more
Vicarry. A biblical example of this, is the Messiah’s encounter with a man who was possessed by many
demons. When the Messiah asked for a name, the unclean spirits in the man, answered that “Legion” was
a name “to it” (“to it” is singular in the Greek). It gave itself (the group of spirits) the name Legion,
because they (the unclean spirits) were many. The speaking or Expressing spirit, had some amount of
Vicarry on the other unclean spirits that were also there in that same person with it, when it perceived
them. This is evident, when it said “because many, we are”. The Expressing unclean spirit considered the
other unclean spirits somewhat as a part of itself, enough to use the word for “we are” (in the ancient
Greek version). However, it dissociated from those other spirits also, as it said “(we are) many”. So, there
was enough Vicarry to support a single name for that self, but there was not enough Vicarry amongst the
other unclean spirits, for them to combine very tightly or thoroughly into one spiritual group (or one spirit).
Chapter 4: Workarounds and Cuts
Speed of thought can be increased by firstly observing something in the Real Environment. If the
movement or changes are quick and rapid in the Real Environment, and can be sensed, then the speed at
which that thing or its changes are sensed, is a speed at which thought can potentially operate. Choose
something fast, like a darting dragonfly, and observe its movements in Real Experience. Since a Concept,
Desire, or any other movement of COE can be triggered by a single neuron (like one sensing a Quality of
a color in the Environment) or by one triggering-movement of COE, thoughts can be triggered from each
sensible change between Moments, of movement from a darting dragonfly, or other fast objects in the
Real Environment. A Desire, or any triggerable movement of COE, can be associated to an object, or parts
of objects, in Real or Virtual Experience. So, changes to these objects can affect the associated Desire,
Concept, Experience, or movement of COE. The speed of these objects affects the speed of the associated
movement of COE.
However, increasing the speed of thought further, may require thoughts (COE on a Concept, on a
remembered Experience, on a Desire, on a Virtual Desire of a plan, etc.) that can be triggered or influenced
without stimulation of exorbitant sensory interpreters, those that cause any long and detailed visual or
otherwise sensory Virtual Experience. Sensory Virtual Experiences extend the time or duration of thought,
causing slower thought. You might think of this as the difference between your computer using processing
power to simulate a visualization of a simulation of an event, to display and visually show the outcome,
versus only using the processes necessary to arrive at that outcome, without visualization or other
simulated sensations. Which of those two processes requires more energy and power, and extra steps?
Which is generally faster? But sometimes, it can be very useful in particular circumstances, to produce a
more sensorial Virtual Experience, when speed of thought and economization of COE matter less than
details, for a Virtual Experience.
Even faster thoughts are available, when COE goes conceptually near to a Concept, or near to a Desire,
plan, or remembered Experience, but does not trigger it, so that COE is not used in any resultant processes.
In this manner, there doesn’t even have to be COE on some Reasonings, in the ordinary way, for them to
be useful. You can think of this type of movement of COE like the ability to navigate without having to go
and stand at every landmark, but instead, you can see those places from afar, or you can encounter signs
that you are near to a landmark, and use these clues for navigation. It's like taking a shortcut, without
needing to be present at every place that helps you know that you are on the right path towards a useful
location or wherever you want to go. This movement of COE, moving between Concepts to arrive at some Concept or Experience as a destination, is what I call “inter-conceptual”
movement of COE, and is discussed later in this book.
The following diagrams show general movement of COE explained in a more graphical visual way. The
first graph is of a Reasoning or Condition, with COE abstractly going through the Experience of the
IF-section of the Reasoning (or Condition) at the top, and the COE going through the Experience of the
THEN-section at the bottom, after passing through the transitional Concept(s). An example: “IF… →
Concept of some time passing, or Concept of proximity to another Concept → THEN…”. The COE exits
the IF-section when a Reasoning of Sufficiency causes COE to move to the transitional Concept(s), if the
entity decides that the Experience has happened for an adequate duration. Otherwise, it may continue
indefinitely, adding to the IF-section. Also, the COE’s movement through the Moments is general, and the
COE may instead actually move more complexly through the Experience, instead of in a straight line.
The second graph displays one simple Conceptual Reasoning. The third diagram is of three general
Conceptual Reasonings, bundled together, with the center symbolizing association or connections
between all of the three bundled Conceptual Reasonings, which allows CR’s (Conceptual Reasonings) in
that bundle to trigger the other CR’s in that bundle. The fourth graph shows an example of three
Conceptual Reasonings, although more CR’s can potentially be added to that bundle. The bottom CR
explains that putting COE on the sounds of the word “bird” (or whatever “bird” is in your language),
either really hearing it or virtually hearing “bird” in audible thoughts, can trigger the other CR’s
bundled/associated with the Concept. The fifth diagram displays abstractly how COE passes through
Moments in Real Experience, to VIrtual Experience (symbolized by a hexagon), and then returns to Real
Experience again.
Perspective can change by changing between multiple Experiences. Just like in a movie or animation, a
person can change perspectives or “scenes” in a Virtual Experience. COE can even change from one
perspective of a vslf in Virtual Experience, to another vslf’s perspective in another Virtual Experience.
And then it can return to the first perspective. The concept of a Cut, in a movie or animation, which is
going from one angle or scene or perspective to the next one, has inspired me to use a similar concept in
LWC Theory. A Cut, in LWC Theory, is when COE goes from one Virtual Experience to another, from
one vslf’s perspective to another. You may have already guessed how Cuts can allow for faster thoughts:
it allows the Experiencer to switch to another perspective or Experience that may be more useful than the
one before. In doing so, the Experiencer is able to use the previous Virtual Experience as a resource for
any other Experience to which they transition or Cut, which can allow opportunities for more progress in
less time. The Experiencer can Cut in time or in space. They can experience two or more Virtual
Experiences simultaneously, either by imagining one beside the other, or having one of their vslfs Virtually
Experience interconceptually or by Cuts. The following diagram is a simple illustration of a Cut.
The next diagram is an example of two Virtual experiences happening simultaneously in the same
Moments. It also shows a strand of COE switching from Experience 1 to Experience 2.
A major limitation of speed of thought appears to be mainly from the path that COE takes through
Moments. COE is going through time, so it goes through each Moment. But, interesting effects would
occur if COE could enter or exit Moments from other directions rather than just straight through. If COE
could work around the Moments of an Experience, rather than through them, then speed of thought may
be increased. I call this a “Workaround”.
If some spirits allow movement of their COE beyond ordinary movement of COE within the physical
body, then perhaps that could be used as a Workaround. It has been recorded in the Bible, that some
amount of spirit can leave a body, while the person is still alive. This may be done intentionally, so that
some amount of spirit, and the COE related to that spirit, is projected outwards from the person, either
completely or partially. I call this projected COE/spirit a Projection. After projecting COE away or
outward, it might leave the perspective of that person, leaving Moments of an Experience of that person’s
perspective of their self and/or vslf. The Projection of COE/spirit may be able to return to that person
after some trigger or call to return. This is one possible Workaround which can allow COE to bypass the
limitation of COE’s speed through Moments. This can also be a useful Workaround to send COE around
Strain, discussed in a later chapter of this book. Another type of Workaround may also be possible, by
techniques of movements of COE/spirit, without projecting spirit/COE. Unfortunately, using some of the
more drastic methods here might result in some COE becoming “loosened” from a Desire, or “lost” during
the transitions between Experiences, but that “loosened” or “lost” COE also might be able to be recovered
too.
Chapter 5: Spiritual Bodies
Some spirits can exist outside of bodies. When they are disembodied, when a spirit doesn't have a physical
body, it can still have Desires. However, what supports them? What binds the spirit’s body together,
without physical bones or anything physical to hold them together? Perhaps some COE of a Desire holds
them together. A spirit may be a group of Desires bundled together. Some of these Desires might not
necessarily send Expressions to the physical world. Their Expressions might not necessarily influence
neurons of a brain and body, nor photons for being visible. One of the Desires of the spiritual body would
be the Desire to exist. Other Desires of this bundle may be the nuances of its more Basic and Vital Desires,
which may be bound together by associations of Concepts that are used in multiple Desires, and by
cooperation between Desires. Each Desire might consist of COE that has a tendency to return to, or stay in,
a particular conceptual area. This COE of a Desire, would move in relation to the COE of the other Desires,
so that the spiritual body remains together, its Desires moving together, as that spirit changes locations.
As for its senses, the spirit might not have physical eyes and ears, but it might see and hear by spiritual eyes
and spiritual ears. In other words, they may be able to stimulate sensory interpreters in a body or in a spirit,
creating a Virtual Experience without physical senses, from Desires composing their spiritual body, and also
from the influence of other Desires in their Environments. Could Desires directly affect other Desires, to
various degrees, in the spiritual realm? These Desires of spiritual bodies, might change when COE changes
in and between the Desires. Also, they might be influenced by changes of COE of other spirits in their
Environments.
When a spirit’s Desires change, they would change the spiritual body itself, if it might be composed of
Desires. When the Desires, and spiritual body thereof, changes like this, the spiritual environment is
changed, due to the movements and changes in spiritual or conceptual location of those Desires of the
spiritual body, even for slight changes of conceptual or spiritual location. These changes affect other spirits
who may be near the same spiritual or conceptual location. Some spirits obviously have some method of
sensing changes in their Environment (1 Kings 22:19-23), and have sensory interpreters, and can likely use
Qualities in their systems of consciousness. Perhaps, they acquire their sensory interpreters initially from
being in a physical body, and then leaving the physical body (1 Corinthians 15:44) but retaining or keeping
the ability to produce Virtual Experiences with Qualities, produced by Desires and their movements of COE
that result in internal stimulations.
Analogous to how a body grows from an arrangement and synthesis of matter, a spiritual body may grow
from processes of arrangement and synthesis of spirits, or spiritual elements, like basic and small amounts
of uncoordinated COE. John 3:6, states that spirits can be born, probably meaning that it starts as a smaller
amount, and then it grows and develops over time. The spiritual body may develop over time, beginning
from a small seed, gaining more resources of spirit to grow and arrange more collected spirit into a spiritual
body.
Zechariah 12:1, tells us that it's the Creator who “forms the spirit of a man within his interior”. So, after a
spiritual birth, the birth of a spirit, the Deity does the arranging and detailed adjustments which develop the
ordered systems of the spiritual body. These systems determine how Desires in a spiritual body relate to
other Desires in that same spiritual body. The Deity determines the development of how Desires affect other
Desires. And during the growth of the spirit in a person, gradually amounts of spirit seem to be uptaken in
some way to add to the total amount of spirit in that person. Fast and large additions and quick growth of
spirit may not be simple or easy (2 Kings 2:9-10). And some may not grow much at all (Matthew 5:3, both
the Aramaic and Ancient Greek word for “poor” in this verse, is the same as in Matthew 26:9).
Some spirits may develop differently depending on the body or place they begin to inhabit. Habitation in a
human body, like living in a house (Luke 11:24), may result in spirit developing in a specific manner. A
human body is somehow related to a temple or holy sanctuary (John 2:19-21, the Greek word there can
mean “shrine” or “sanctuary”). This is likely because both the human body and a holy shrine or tabernacle,
are special spiritually inhabitable places (1 Corinthians 6:19, John 14:23). The design of how to build the
Tabernacle, was given to Moses (his name sounds more like “Mosheh” in Hebrew). The Tabernacle had to
be built in a specific way, with specific instructions. Because of the relationship between a human body and
the Tabernacle, perhaps the design of the Tabernacle will give insight into the spiritual layout of a human,
or the interactivity between spirit and biological matter, especially interactivity which contributes to a
physical object’s inhabitability for spirit. Perhaps not just buildings like Tabernacles, and living creatures
like humans, but also places and events could also be inhabited by spirit, if they meet the requirements of
the design similar to that of the Tabernacle.
According to Luke 11:24-25, the place that a spirit can inhabit can be clean and orderly, or disorderly and
disorganized. Therefore, the body and its physical brain, or a spiritual location that influences them, is a
place that can be changed into a more ordered and productive place, or into a messier place which may
hinder productivity because of disorganization in it. How can a person switch between these states of order
and disorder?
Or: How does a person achieve this “swept and ordered” state, and how might a person transition to this
state? Maybe by organizing Sets and the paths of COE between and within them. Sets are discussed later
in this book. This remains an interesting topic of research for LWC groups.
The context of Matthew 12:28-29 and Mark 3:23-27, seems to indicate that the “house of the strong man”
is a kind of place of inhabitability for a spirit. The “house” mentioned in these verses, is likely a person, or
a spiritually inhabitable place. If that interpretation is accurate, then there are at least three interesting
concepts that relate to spiritual bodies, there in those verses: “strong man”, “binding”, and “plunder”. The
“strong man” is something that is capable of protecting its house in which it keeps its “plunder”. From the
context, this “strong man” seems to be some kind of spirit, sometimes an unclean or evil spirit. If so, then
that spirit could be bound, in some manner, so that it cannot effectively protect its “plunder” or desirable
things, in its “house” or wherever that spirit tends to spend a lot of its time, where it stores its desirable
things, and likely is a type of enclosed space. But what is it protecting? What would a spirit consider to be
desirable? One or more of the following are possibilities of these desirable things: Virtual Rudiments, COE
that usefully responds to calls / useful amounts of useful spirit, Contentment or peace, Zeal, new Concepts,
and other things. If these could be plundered, then they are plundered from a storage in a person, or some
spiritually habitable location. So these things can be collected and stored, by some techniques. And how
can evil or unclean spirits be bound, as “strong men”? (In Ancient Greek, this word translated as “strong
man/men”, means “mighty one”, without a connotation of humanity.) How, and with what, can a spirit be
“fully armed” or “equiped” (Luke 11:21)? If some spirits are unclean or evil, then those spirits probably
have unclean Desires and bad Reasonings of those Desires. Those bad Desires and corrupt Reasonings
could be forming parts of their spiritual bodies. The bad, corrupt, or delusive Reasonings might be
identified and exploited to bind that unclean spirit. Their illogic or bad Reasonings could be used against
themselves. This is another topic for study in LWC groups, as there may be more techniques for this.
If the interface between a human body and a spirit (perhaps a spiritual body), is like the pattern of the
Tabernacle, in which spirit can dwell and interface with humans, then perhaps many of the laws of the
Torah regarding the Tabernacle, its care and maintenance and sacrifices and its rules (Exodus 25-31),
might apply to, or at least provide insight into, the human body’s relationship to spirit. Christ taught laws
of the Torah to be done in the “heart” or mind, wherever Desires can be virtually expressed. In the
Aramaic version of Luke 6:45, it’s obvious that the “heart” mentioned is not the physical cardiac muscle
which pumps blood, because of the context of the verse, and because the Aramaic word for “heart”,
corresponds to the Hebrew word for “heart” (having consonants “LB”) which means “place where Desires
are Virtually Expressed”. The law in the Torah, that forbids murder, in discussed in Christ’s teaching. Not
only is the physical Expression forbidden, but Christ urged not to murder in Virtual Experience or Desire,
in anger, in the “heart”. The law of the Torah forbids adultery. In Christ’s teaching, this includes not
committing adultery in Virtual Experience either, by lusting. Deuteronomy 32:46 and Isaiah 51:7 also
agree with the Messiah’s explication to do Torah in one’s “heart” or mind. It’s another topic for LWC
groups to ambitiously learn to do more of the Torah in the “heart” or mind, as there may be interesting
effects of analogously observing the other verses of the Torah, within the mind.
Can a spiritual body take forms other than one like a human? Perhaps referencing the spiritual body
instead of the physical one, the Messiah called a person a “fox” in Luke 13:31-32. This was the spirit of
Herod, that may have had similarities to a fox’s spiritual body if both Herod’s and a fox’s spiritual body
contained several matching Desires, like being solitary, being a predator, sneaking around, and hiding in a
place like a burrow. There are other animals in the Gospels which can also be considered in terms of
spiritual bodies instead of physical ones, and not only in the Gospels, but also in the Torah. Although
ancient, the Torah is supposed to be effective, even in our modern days, according to Matthew 5:18-19.
The Torah refers to types of animals and livestock. Many modern people don’t encounter these animals
often. So it might refer to spirits, or spiritual bodies, of these animals which can affect our minds or
“hearts”, regarding any Desires that match the Desires of animals. Some of the laws of the Torah involve
animals, and some involve inheritance, pertaining to animals inherited. Livestock and animals may have
been a part of inheritance, so perhaps spiritual animals, or groups of analogous matching Desires, are also
a part of a spiritual inheritance. The Concept of spiritual inheritance is not new. There have been examples
of spiritual inheritance from leader to follower, as in the case of Elijah and Elisha, and Christ and His
disciples. Another interesting case of spiritual inheritance is the Song of Moses. In Deuteronomy 31:19-21,
a song is given to the Israelites. Knowledge of this song is passed from generation to generation
successively, to their descendants as a spiritual inheritance, even in the years after they reject their Deity
and His covenant with them. This knowledge of the Song of Moses was transmitted generationally -and
still is transmitted- as a spiritual inheritance. This might be useful to find Israelites who have been scattered
to the ends of the earth (Deuteronomy 4:26-28, Deuteronomy 28:63-67, Leviticus 26:33, Nehemiah 1:7-8,
Psalm 44, Psalm 106:25-27, Ezekiel 22:6-16, Ezekiel 36:16-20), so that they can be assembled and
brought back (Deuteronomy 4:29-31, Deuteronomy 28:68, Nehemiah 1:7-9, Ezekiel 34, Ezekiel 36:16-38,
Isaiah 43, Jeremiah 30). This is a topic of research for LWC groups, checking if the Song of Moses is in a
person. Maybe descendants of Israelites would know it subconsciously, or unconsciously, and they could
be identified as one of the “lost Isrealites”, even if they themselves did not know if they were a descendant
of Israelites. Deuteronomy 31:21 specifically relates the Song of Moses to the mouth. Perhaps the song can
be found in some form, in the spiritual mouth of the spiritual body of a descendant of an Israelite.
If spirits were made by The Most High, did He make these spirits prior to making the bodies and physical
forms and places which those spirits would inhabit? The biblical book of Genesis states that the Deity
created the heavens and the earth, before it described heaven and earth being created. Perhaps the Creator
created all of the spirits of the heavens and the earth, with their spiritual bodies and their Desires, first, and
then the Creator formed physical expressions (like Consequences) afterwards through His Son (as a sort
of “Ability” or portal for COE to go or pass from a heavenly “realm” of Desires, to the “realm” of
Consequences). John 1:1-3, states about the Son:
"In the beginning was the Word, and the Word was with God, and the Word was God. He was in the
beginning with God. Through Him all things were made, and without Him nothing was made that has
been made.” Maybe the Son is related to “Ability” as somehow being the “portal” between the (heavenly)
spiritual and physical worlds. This idea is also corroborated in John 14:5-6 and John 10.
Spiritual calls were mentioned previously. Physical (and perhaps spiritual) Expressions of Calls can be
verbal. However, communicative Calls can also be visual, or of another sense, like taste or smell. Most
mediums of communication seem to provide capabilities to call through them. “Smoke signals”,
“semaphore flags”, and signals using lights, can be used to call visually. Since sign-language can be used
to move the physical body to make Expressions and calls to other entities, a spiritual call could occur by
changes to the spiritual body. Spirits might sense changes in another spiritual body, as a type of
Communication, because the changes may directly or indirectly affect their Desires, by some action of a
shared medium or relay. Physical bodies might not be able to sense these changes, at least not directly. So
these “visual” spiritual calls or Expressions could bypass the physical senses of another entity.
Physical vocal calls use air blown over a variably stretched and tightened, vibrated and tuned vocal chords,
through a mouth and over a tongue and teeth and physical lips. The spiritual call may similarly or
analogously move something or some medium, maybe COE/qi or some amount of spirit, and stretch and
tighten and “tune” it to some “frequency”, and also move vocal elements like a spiritual mouth and a
spiritual tongue, to modulate the spiritual call’s aspects. Instead of physical air, it might have to “push”
COE/qi or “spiritual breath”, over those spiritual vocal elements, like tongue and teeth. This spiritual
breath was presented in the Bible (Genesis 2:7, Genesis 7:22, Job 27:3, Job 33:4, John 20:22). The
movement of COE causing spiritual calls, may involve spiritual breath. And, if spiritual bodies breathe,
then spiritual respiration may be a possibility. What would be respired or breathed by a spirit? Would this
medium have to surround the spiritual body, in a similar way that breathable air surrounds a physical body?
I call this breathable medium that spirits may breathe: “aether”. Do spirits need to “breathe” or respire
aether in order to continue to survive? If so, I hypothesize that the aether is something that is associated
with the Creator, who is the Sustainer of Life. Aether may contain absorbable Virtual Rudiments or some
sort of return of COE towards the Creator, causing the breathing spirit to want, and have the Desire, to
continue to survive. So, it may be used for fueling their Desire(s) to continue to exist. Aether could be
composed additionally also of other elements, and so an “exhaling” spirit “breathes out” when hope for
beneficial or positive change is extracted from the aether, in some maximum capacity of that particular
spirit. But what is “fresh” inhalable aether? All spirits need the Sustainer of Life to survive, so maybe they
breathe in by making efforts for a relationship or association with the sustaining Deity. Aether and
spiritual calls could be useful in the collaboration of spirits. With them, spirits may be able to collaborate,
which is relevant to faith and fidelics, written about later in this book. Although, is it aether that is sent out
by a spiritual call, that can be perceived by spirits?
In John 3:8, the Messiah says that the spirit (this word can also can be translated as “wind”) blows or
moves wherever it wants; so maybe spirits can do whatever or go wherever they want (Mark 9:23), but
spirits can somehow associate with, or be influenced by Desires that restrain or oppose the fulfillment of
some of their own Desires, locking them into place, or limiting their choices. And one of these Desires
might be to “be born” or grow, and develop in a particular location. Like physical bodies affected by their
physical environments, spiritual bodies may be affected by their environments spiritually, and so the
Desires of their spiritual bodies are affected by other Desires in their environments, sometimes in a
mutative manner. In John 3:8, the Messiah says that spirits (in Greek, “pneuma”) can make a sound.
Specifically, the movement of spirit, or blowing of wind, can be heard. Conceivably, sounds from wind,
can provide insights into “sounds” from spirit. When these sounds can be orchestrated or more carefully
formed into sounds of a language or process of communication, a spiritual call may occur. Friction from
physical wind moving over an object, can cause a sound. Objects moving quickly through air can cause
sound. And wind can cause objects to bump or slide against each other to cause noises. Can spirits act on
other spirits (or on physical objects), in analogous ways, to make sounds? Movements of the spirit, or the
COE of a spirit, can be orchestrated or managed by some techniques, to make communicable “sounds”
that are comprehensible to other spirits, resulting in a spiritual call or communication over distance.
Then, spirits might be able to directly collaborate with each other in an activity. Some of the spirits could
be given some tasks and other spirits could perform or mind other tasks. If a person can change their COE
or focus, maybe they can change or influence their own spirit to do this spiritual calling. 1 Corinthians
14:32, suggests that the spirits of prophets might obey prophets. And Matthew 8:5-10, suggests that the
Messiah had influence on spirits / groups of COE, so as to cause them to collaborate, so that healing could
occur in a distant location. So, there are amounts of spirits that may be able to be managed or orchestrated
to form spiritual calls for spiritual collaboration. See the later chapter about faith in this book for more
details.
Chapter 6: COE
Focus appears to be an essential part of consciousness. A person might see many things in their vision, but
they tend to focus not on everything in it, at one time. This may happen because focus/COE, is put on
some things more and other things less, in their vision. Focus, or COE, tends to be distributed among parts
of their environment, among Qualities in their Environment, with respect to any of the senses. If some
focus, or COE, is put on one Quality in one Moment, and then in the next Moment, the COE moves from
that Quality to another Quality in the Environment, then COE might be regarded as moving through time
in a sort of line. I call one of these lines, a “strand” of COE. The diagram below shows an example of a
strand of COE moving through the Moments of Experience, going from being on Quality “Q 5” (lower
center), to going to be on the Quality “Q V1” (which is available because of stimulated sensory
interpreters, stimulated by movements of COE/qi or spirit) in a Virtual Experience (symbolized by the
hexagon in the center of the Moment). Notice how the “Q 5” may become obscured during that Virtual
Experience.
The next diagram is another way to visualize a strand of COE. Over time, from one Momentary “frame”
to another, or Moment to another Moment, the strand is moving from some Qualities in one Concept to
Qualities of another Concept. This is similar to eye-tracking software, except that Qualities can be sensed
by other senses like hearing, touch, etc. (and perhaps also extrasensory Qualities). Qualities can be in
Virtual Experiences too.
Strands of COE are possible when consciousness is focused or concentrated on a Quality. Then that
Quality becomes emphasized to that conscious entity (thus the name Concentration of Emphasis or
Emphases, COE). Qualities are related to each other. Colors are related to other colors. Sounds are related
to other sounds. Pressures are related to other pressures. So how are all Qualities related generally? One
way is that they are related by the Map of Related Signs (MRS), that is discussed later in the book.
Qualities can also be related within a physical body, a provisional biological system, neurologically.
Some neurons activate in a specific manner when one kind of Quality is sensed, and other neurons activate
in another manner when another kind of Quality is sensed. Or those same neurons can activate in another
manner, or different neurons can activate in the same manner. This biological system is provided by the
development of the physical body, from the genetic instructions from the biological cells. Another way to
relate Qualities, is not by the provisional biological system alone, but by Concepts developed over time by
a spirit from Experiences transmitted through or from the physical body, to the spirit.
COE can move as strands, and it can move in other ways. If COE moves in the form of many strands, if
those many strands move together in a group, like a school of fish, then I call that group of strands, a
“flow”. You can imagine the previous diagrams to involve flows, many arrows, instead of a singular
strand. The following picture is an example of a flow of COE going through a Moment. The dotted circle
displays the general area the flow intersects with the Moment.
In LWC theory, strands and flows might theoretically be able to move at angles to other strands and
flows, perhaps outside of, between, or among Moments. When they do, they may interlock or weave
together. I call an interweaving of COE: a “fabric”. The first following illustration generalizes a single
strand of COE, passing “over” another strand, in an exaggerated way. The other strand passes
“underneath”. The second following illustration shows a flow of COE weaving together with another flow,
in a simple alternating pattern, with the black dots representing the instances whereat the first strand of
COE goes “over” the second strand, and the intersections without a dot represent instances of a strand of
COE going “under” the other strand.
When this kind of interaction of COE occurs, one strand or flow of COE may become intertwined or
interwoven with another strand or flow. Then, when one flow is affected, the other intertwined or
interwoven flow is affected, or if one strand is affected, the entire fabric (or at least a local area of the
fabric) may be affected.
If a fabric of COE loops and encloses an area, I call it a “sheath”. The next illustration shows a simplistic
view of a sheath. Sheathes might be variously shaped, and more or less complex than the following
simplistic illustration. Each intersection in the illustration is an alternating weaving motion. The
surrounding dashed line helps to visualize the “edge” of the sheath.
If these concepts are accurate, then an amount of COE is able to enclose other COE, when it is in the
form of a sheath. Any COE trying to enter or leave a sheath, interacting with a strand of the “edge” or
“surface” of the sheath, will subsequently affect and interact with the entire sheath (or at least a local area
of it), instead of only the single strand. Sheaths might enclose COE of Desires, and therefore are possibly
a type of “shell” which could contain Desires of an entity, being or contributing to, a sort of outer covering
or external layer of an entity. Sheaths might also be used as “eggs”, into which COE can enter, to develop
into a larger system or body of COE, beginning from that “egg”. I hypothesize that sheaths of COE might
also provide the outer layer of Desires and of Virtual Experiences. If this is accurate, then bundles of
Desires and Reasonings may relate or associate COE between sheaths, and may provide insight into the
configuration of bundles of Reasonings. So, COE would pass from one Virtual Experience to another
Virtual Experience by passing from one sheath into another. If this is accurate, movement of COE between
sheaths may give insight into “portals” that COE uses for entry and exit, to move from one Experience to
another. When a sheath is filled with other sheathes, with COE of various Desires, it may identify and
recognize itself, or be identified as an “entity”. Groups of entities may form a “Network”, since entities
are associated in some way, even if they are only associated because they are in the same Environment. Or
they may become associated because they are doing the same action or motion while being in “different”
Environments. Or they can become arbitrarily associated by an entity observing them. Groups of Networks
might be considered as an “Environment”, since Networks might be potentially near each other
conceptually, in a Virtual Experience.
COE can flow in various ways. It can merge and be near to other strands and groups, and it can split into
various flows or strands. Each of these strands can be distributed across various Virtual Experiences or be
put on various Concepts or Reasonings. I am not yet certain of the relationship between amount or
quantity of COE, or amount of spirit, and the intensity of changes of mood of an entity, affected by the
formations of Conditions and tendencies, habits, dispositions, and susceptibilities. Although, I suspect
that the more COE or spirit is involved, then the greater the intensity of those becomes.
Since most humans blink, their COE changes drastically every time they blink. If COE goes from a
Quality of color and intensity of light in their Environment, to some Quality of a degree of darkness, and
then returns to the Quality of light in their Environment, in many cycles, then COE may be affected
greatly by this cyclic change. Similarly, but at a slower rate, sleeping changes COE, although COE may
enter into a Virtual Experience when a person dreams. And some animals and other entities too, if they
also dream. Any breaks in Real Experience, like these, are an important topic for LWC groups to study.
Interestingly, Virtual Experiences may or may not require these breaks of blinking or sleeping, since the
imagined perception may not be imagined as needing to blink or sleep. Therefore, visualization and
Virtual Experiences seem to have great advantages, especially in terms of simulating potential Real
Experiences.
Are there any repulsive or attractive forces between some types of COE and other types of COE? Perhaps
something like magnetism or gravity? Perhaps, if so, study of COE can provide insight into the forces of
electromagnetism and of gravity in Real Experience. Consider gravity and magnetism in Virtual
Experience, and how they might occur, remain stable over time, or change. In conjunction with how
sufficiently Nuanced Desires become Expressions, this is a fascinating topic of study.
As a useful practice you can do now, try manipulating your own COE. Try focusing on something in the
environment like a brick wall. Try to focus on the brick wall (or whatever you prefer) in the following
ways:
You can try to make your own shapes and curves for your own practice. And you can do this in Real
Experience and Virtual Experience.
As stated before, COE can be on Qualities in the Real Environment, as well as on Concepts in the
Virtual Environment. The following diagrams show Concepts of bundled Conceptual Reasonings (each
CR represented by a circle). Each Concept in the following diagrams, looks like the diagram of a Concept
shown in an earlier chapter. Notice how they show similarities to the practice of COE-manipulation in the
recent previous pages. The dashed lines show the distribution of COE in the mind. The Concept(s) inside
the dashed lines show the Concept(s) on which a person is focusing, and so is thinking about whatever is
within the dashed lines.
If you put all possible Moments on a table like cards (first following diagram), every unique Moment
being a different layout or distribution of Qualities within that frame (or Moment) of conscious
perception, you could group Moments together by how similar they are to other Moments, and put
similar Moments closer together. For example, if the visual portion of a Moment has a specific yellow
color at most of the top portion of it, it could be grouped with other Moments that have that similar
yellow color that fills up most of the top area of them too (second following diagram). Now, if you sort
most of the Moments in this way, by grouping Moments with other similar Moments, you can take some
of the Moments in a region of the whole extensive layout, that are near to each other, and put them into a
row (third following diagram). This makes an Experience, a sequence of Moments, wherein some parts
of the Moments are similar, but other parts of the Moments are changed, when following the sequence of
Moments of the Experience. Putting this row into the shape of a fan, and then into the shape of a circle,
will form a kind of cyclical and compact Experience (fourth following diagram).
You may notice that the circular formation of an Experience looks like the first diagram in Chapter 4. So,
it may be related to Conditions and Reasonings. I have a lot more to say about this topic, such as
contraction and dilation of COE/qi around various points, but it is slightly complex, so I will leave those
ideas for the next book.
I believe that some flows of COE can block other groups or strands of COE. I call COE that blocks other
COE from moving, “Strain”. This is because COE needs to strain to pass through the other group or flow
of COE that is blocking or hindering progress. It will have to turn, or turn around, if it moves but cannot
pass through the COE causing “Strain”. A flow of COE that is moving in a conceptually opposing,
deflecting, or blocking direction or manner might be the cause of Strain. Perhaps Anti-Rudiments are
related to Strain too. Much Strain might make it difficult to think in a particular direction or path of
thought. Strain could be used to protect ideas and Concepts, in a kind of “Protective Strain”. Making
something seem difficult or evil or insignificant or boring, could be ways of putting Protective Strain on a
Concept. For example, putting a frightening image or symbol on the outside of something, may give that
Concept some Protective Strain, an attempt to prevent someone from disturbing or bothering (or thinking
about or considering) that Concept. Words and actions and other Active and Passive Expressions, could
put Protective Strain on or around a Concept, when done in technical ways.
Chapter 7: Qi, Bodily COE
When a person moves their body, usually either subconsciously or consciously, or perhaps even
unconsciously, their focus changes in some amount to facilitate the movement and possibly also to
account for the movement in proprioception. Even the movement from an unconscious period of breathing
involves a slight change of focus: neurons are activated to activate the muscles of breathing, and breathing
causes changes in the body, making new pressures and orientations and chemical interchanges that can be
subconsciously or consciously felt. Besides novel imagined circumstances and Virtual Experiences of
memories, COE can be at sections of the physical body in a sort of Virtual-Real Experience in the present
moment. This “bodily COE” is what I call, “qi”. The name and concept of qi in LWC Theory was inspired
into conceptualization by the concepts of qi, and also prana, from ancient Chinese and ancient Indian and
other Asian philosophies. Considering that if many ancient people have pondered something for a long
time, there might be something profitable from these meditations and philosophies, even if the information
was only partially accurate or partially transmitted to the public awareness, even as I hope that this
philosophy of LWC theory is profitable, even if yet somewhat updateable and still somewhat inaccurate in
some ways. In any case, nevertheless, ability to change focus around various parts of the physical body is
a very real and perceivable phenomenon.
Qi is an understandable connection between the spiritual body and the real body. One exploitable link
between the physical and the spiritual body is conscious breathing. Breathing can happen instinctively
physically, and unconsciously. COE can transfer from the instinctual Desires of respiration, which are
plausibly deriving more from the physical body in the centers of respiratory modulation of the medulla in
the brainstem, instead to conscious Desires for respiration, which are theoretically deriving from the
spiritual body. During unconscious breathing, the physical body seems to more substantially provide for
movements by manipulating and influencing COE, especially qi, than during conscious breathing. During
conscious breathing, the Desires of the spiritual body seem to nuance and then influence changes to qi to
a greater extent. When unconscious breathing changes to conscious breathing, COE necessarily becomes
consciously manipulated. Once COE has begun to be manipulated consciously in this simple way, it can
be subsequently learned to be utilized in applications like Virtual Experiences and Management of Desires.
It is easy to start to learn to manipulate COE by consciously breathing. After that, the learner can develop
COE-manipulation by moving qi, or attentional focus, around the other sections of the body. This can help
to be aware of exploitation. Sometimes other people or entities may attempt to exploit the COE that is
changed by instinctual processes of the physical body. Sounds and sights may be used to manipulate a
person’s body, and therefore might manipulate a person’s COE, and therefore also their thoughts and
Desires. Some may try to exploit the physical body, and its instinctual operations, such as influencing
unconscious breathing or visual reflexive responses. Awareness and self-manipulation of qi and non-qi
COE can help to prevent that.
Proprioception is the sense of the body’s position in space, and its movements. It is the reasonmost humans are able to know how their body is oriented, or how their body is moving, even without
using sight. Mechanosensory neurons located within joints, tendonsand muscles, mediate proprioception. These detect kinematic parameters such as the positions of joints.
In addition to stimulation of sensory interpreters for visual and auditory sensations, virtual
proprioceptional sensations can also be produced. Therefore, qi, bodily COE, can move to places where
the body is absent physically, but is present virtually, sometimes near or adjacent to the real position of the
physical body. This virtual or internally stimulated proprioception, may be the reason that qi can be felt to
move around the body, or slightly at some distance or orientation away from the real position of the body.
The distribution and movement of qi might have some relationship with thoughts and Virtual Experiences,
and perhaps each can affect the other. This relationship is useful in at least two ways. If qi can affect or
influence thoughts and Virtual Experiences, then qi might be useful in contention with temptations. I
recommend changing qi during temptation, in a random way, or to some sensitive area of the body
(because it may be easier to move qi to there). I have found that moving my qi, from wherever it is
undesirably concentrated, to my shoulders or to my hands, or to my left palm specifically, tends to help
me sometimes against temptations, depending on the type of temptation.Having more qi in an area (of the body) may cause thoughts to involve the Concept of that area. Areas
with a more qi, can act as a kind of “hub” for COE. COE can use this part of the body as a “hub” to gain
many more options of available routes by which it can travel from the “hub”. Qi of the body, like the body
itself, can be a tool to use but it likely isn’t wise to focus too much on the body and qi in neglect of else.
For example, if a person only tries to use bodily qi to positively change a situation, then they have limited
themselves to qi and the body, and they may fail if a challenge disallows or refuses most solely
qi-changing and bodily solutions.
Does desensitization of a section of the body coincide with less qi that is able to go to that section, as the
neurons for that section can be stimulated or activated less? Perhaps desensitization of places in a spiritual
body is similar, if desensitization in a section of the spiritual body results because of reduced COE
responding in that section. What happens to qi, when a body loses a significant amount of COE, as when
a spirit is disembodied? Does the qi of that entity become only a change in Virtual Experience in the
perspective of a disembodied spirit, rather than Real Experience to it? Can the Virtual proprioception of
a disembodied spirit, influence the movement of a physical body in Real Experience? Can a physical body
be animated in this way? According to the Messiah’s teaching, some unclean spirits can remember their
“houses” or bodies, but might not enter them during that memory, although they have COE on the Concept
of that body. What causes a spirit to be able to enter or leave a body, if not by COE on the Concept of that
body?
If qi is COE, or focal attention, on or related to the physical body, then COE within the spiritual body
might be referred to as “spiritual qi”. Spiritual qi is a distribution of COE among sections of the spiritual
body, which is among Desires of that spiritual body. A disembodied spirit might retain spiritual qi although
it may lose its qi and influence on the physical body. This might happen to demons or unclean spirits that
are cast out of a body. This is interesting because qi and virtual proprioception, may be closely related to
movements of the body by neural activity influenced by spirit. When a spirit is disembodied, it may be
that it coincides with a reduction or loss of its spiritual influence on neural activity of that body. Unless
that spirit found indirect ways to do so.
A spiritual body, as one or more bundles of Desires, may have its own spiritual qi and its own spiritual
proprioception. Being associated, each Desire in a spiritual body may be influenced by other Desires in
that same spiritual body, in varying degrees that depend on factors such as “proximity” to more influential
or vital Desires, or the “distance” between the Desires. This may be the cause of problems when some
Desires in the same spiritual body are contrary to each other. Perhaps this explains the issues that arise
with doubts, if doubts are defined as contrary or competing Desires, subconscious or conscious. Where
the spiritual body goes next, may be influenced by spiritual qi, and spiritual or virtual proprioception of
that spirit, but mostly where the entire spiritual body goes, seems to be determined by the most influential
Desires and flows of COE in that spirit. This doesn’t mean that the largest amount or fastest flows always
are the most influential, but there may be “leverage” and “pressure points” and useful techniques for even
a small amount of spirit to behave in adept specific ways to elicit change over the whole spiritual body
(Matthew 17:20, Luke 17:6-5).
Qi (focus on or near parts of the physical body) may tend to concentrate (in some amount) in the area of
the throat and in other areas of the body utilized in making speech, when a person thinks audibly, or when
they speak or read using an “inner voice”. The scientifically recognized phenomenon, called
“subvocalization”, can actually be monitored and detected by machines, because of small changes in
speaking muscles when an internal or thinking voice is used. This modern scientific concept has once been
termed, “subvocal recognition”. If qi is involved in this process of subvocalization, then perhaps qi could
cause other different and interesting phenomena when applied elsewhere, using techniques of various
amounts of qi, its rhythms, combinations, and locations in the human body. I believe that LWC groups
should study and experiment with this, as qi, and its changes and manipulations, seem to be very important
daily or whenever the physical body is used. Some specific techniques of manipulation of COE could be
developed. And these may include production of better visual thought and visualization, as extrapolation,
since qi seems to be involved in auditory thoughts too. Who knows of the other possibilities of qi?
The first following diagram may not work as expected. Moving qi that is concentrated in the vocal area of
the throat during subvocalization, and combining that somewhat constant stream of qi, with qi from the
region of the ears, into the visual cortex near the back of the brain or to the eyes, might actually be
stimulating neurons in different directions than the following first diagram shows. If the body is perceived
mostly by the structures of the brain, then directions of stimulation of neurons, from changes in conceptual
focus (general COE) and bodily focus (qi or bodily COE), should be directed in terms of their pathways
and structures of the brain, and not directed in the perceived directions that the brain produces for spatial
awareness of the Environment, in order to stimulate desired portions of the brain, for such things as better
and more detailed visualization. The directions of changes of qi and COE may not be so intuitive for those
reasons, because the perceived direction of qi may not be the actual direction of qi. Not only this, but other
processes need to be taken into account, such as the potential vertical flipping of visual images from the
sensory data from the retina, so any stimulations of the visual interpreters may need to also consider if
flipping the image that is to be internally stimulated, is necessary. A neuroanatomical topographical
mapping may be very useful for guiding movements of COE and qi. More study in LWC groups, of how
COE can navigate these topographical maps and how the mappings intersect with one another in the neural
layout, would be useful. So the second following diagram may be a better possibility for a more effective
technique for a volitional visual Virtual Experience. As a quick overview of the visual system and where
the sensory interpreters may intersect with conscious available manipulatable COE: Visual information
from the eye seems to travel from light on retinas, by optic nerves, one for each eye, which seem to
converge near the center of the brain before arriving at two structures of the thalamus, called the lateral
geniculate nucleus (LGN), which may have 6 layers. The LGN, superior colliculus, pulvinar nuclei, and
the visual cortexes and their pathways are all possibly eligible regions of the brain in which techniques of
manipulation of COE/qi may generate more detailed, clear, and useful visualizations for visual Virtual
Experiences. They are all candidates as sensory interpreters. In the second following diagram, Virtual
Experiences in the primary sensory cortex (probably involved in physical perception of qi) or auditory
cortexes ( likely involved in perceiving audible thoughts) can help perceive how qi affects the body, but to
move qi in the actual directions to produce the desirable stimulations of the visual cortex of the brain’s
occipital lobe, the region of the brain furthest back, the movements of stimulations of neurons would likely
need to go in the diagrammed actual directions, directly from cortex to cortex, or from the sensory cortex
and through the thalamus and other sections in midbrain to get to the visual cortex, to guide the movement
of qi to its appropriate location(s). Essentially, the perceptions of tactile qi and of audible thoughts, in their
perceived directions, could be used as feedback to guide qi in its actualdirections, which could guide actual stimulations of neural sensory interpreters.
Chapter 8: Discontentment and Contentment
In the previous book, longing and contentment were discussed. But I have changed the name of longing to
“discontentment”, to have more symmetrical terms, and to better show the relationship between them.In terms of COE, contentment and discontentment are fairly simple. Contentment is COE which stays, or
is content to stay, within a chosen boundary of spiritual or conceptual space (in the MRS). Discontentment
is COE which crosses, or attempts to cross, a chosen boundary within spiritual or conceptual space (in the
MRS). In these definitions, whether the COE, or the entity which has that COE, is discontent or content,
depends on the chosen boundaries. For example, a person may move from one place in their house to
another place in that house. That person is content with being in the house, but is discontent with being in
some location within the house. Whether being content or discontent, depends upon the boundary chosen
-in the example, the boundary was either chosen to be around the house, or it was chosen as being around
a section within the house. With spirits and COE, this also applies. If a person continues to focus on a
topic, some of their COE is probably content with that topic or region of conceptual space. If a person
changes their focus to cross over a chosen or arbitrary boundary in conceptual space, then they likely
have COE that is or was discontent with that topic.
Obviously, one of the reasons why COE or a spirit would become discontent and leave, or try to leave, a
conceptual area, is if mood lowers while the COE is in that area. So, it tries to move to another
conceptual location to raise mood, either mood of itself, or of the entity with which it is associated.
Incoming Expressions, like by sensory reception, can cause changes to the body and to qi, and then to
COE more generally -or perhaps sometimes directly spiritually. The COE may be changed due to this
process, so that it harmonizes or dissonates more with other COE (likely adjacent COE, or COE of the
spiritual Environment). Then, mood raises or lowers, and contentment or discontentment has been
successfully “transferred” from one entity to another. So discontentment and contentment can each be
transferred from one entity to another. When one entity sends Expressions, from its Desires, to try to
transfer discontentment from itself to the other entity, it may sense that the other entity has indeed
become more discontent because of the other’s revealing and conspicuous Expressions in response to
the Expressions from the transferring entity. If the entity that has attempted to transfer some
discontentment, perceives or believes that it has caused discontentment in the other entity, then the
transferring entity may become more content because of the perception of progress and fulfillment of
its Desire to transfer discontentment. Some people may collect discontentment from various sources
over time and then subconsciously attempt to transfer discontentment to others who may be undeserving
of it. For example: a person may be frustrated by their lack of progress in a video game. Later, they may
subconsciously or even compassionlessly attempt to transfer discontentment to another person without
respectable reasons, usually thoughtlessly and instinctually. Then the person, to whom the
discontentment was transferred, becomes more discontent, which might be the next step in a
perpetuation of a cycle of these transferences. However, there are some techniques to refuse a transfer,
some to block some or most discontentment being transferred, and even some to collect and store the
discontentment to redirect it to become useful or used progressively by the self. In most cases, these
techniques would be applicable, as many people want to transfer their discontentment and/or
contentment, in some way, when they call or send general Expressions. And contentment or
discontentment might sometimes be transferred unintentionally from Passive Expressions as well as
Active Expressions.
Both contentment and discontentment can be transferred between portions or groups of COE. So, they
can be transferred from entity to entity, from one section of an entity to another section of that same
entity, perhaps from an entity to an Environment (any entities thereof), or directly to other spirits.
Discontentment, or the effects of discontent COE, can be transferred from one Desire to another, which
is important for the subject of the next chapter of this book. Again, when Expressions come from the
Environment, the body is changed when senses receive them, and categorize them into Qualities. These
Qualities can change qi because various Qualities like intensity of light and pressures of touch and
temperatures on the skin, can cause a change of focus of the brain and mind, and of responses of the
brain and mind. These changes coincide with changes of qi and COE, if they change focus at all. Those
cause changes to harmony or dissonance, between the changed COE and relatively unchanged COE.
The changes to mood, from harmony or from dissonance, cause COE to be more or less content,
according to arbitrary or chosen boundaries of a regarded conceptual area.
Ignored or unmanaged discontentment and dissonance, in a person, might result in unaddressed
frustrations, depressions, and general anxiety. This is especially relevant if that person “represses”
their discontentment and does not know how to transfer it well or in a productive way, to another place
within that person or from the person to another entity or spirit or place. Possibly worse, some entities
unwittingly acquire it, and later unleash it on others who might not deserve it. It would be better to make
any gained discontentment into a very useful tool. Unfortunately, contentment is not always useful, in
terms of progress or production. If someone is content with something, they may not want to change it
or improve it, or may not want to focus on other things. Instead of an exact balance between
contentment and discontentment, however, there is a kind of useful rhythm, that I have called,
“spiritual ambulance”, as ambulance can be defined as related to walking. To progress to a destination,
specifically to navigate to an area by walking, both discontentment and contentment are needed, at
different times each. The muscles of one leg are tensed with discontentment in a specific way, while
the muscles of the other leg relax in contentment, to let the foot drop. Then these two legs switch.
Muscles of one leg relaxes while the other one tenses. And they switch back and forth. And if one is
discontent for too long, too long of a step will be taken, and the body will be out of balance, and may
fall. Too much contentment in both legs, and the body will stand still, and not progress to its destination.
Therefore, there are useful techniques of various kinds of cycles of discontentment and contentment in
various rhythms and places of application, according to the speed and intensity or stress of the
progression that you want to make.
Transference of discontentment can be a useful skill, at times. Expressions, to another entity, can
transfer discontentment in advantageous ways, to them. For example, to ask someone a question, a
person Expresses to another person and transfers some discontentment in a specific way (a call). The
transferee may be prompted by the discontentment transferred to them, which may cause the transferee’s
COE to move to answer the question. If no transference of discontentment occurred, then the questioner
may not have received a response, because the other person may have remained too content to answer
the questioner. In many places in the Bible, the Deity employs discontentment, and contentment, to
positively change people (Hosea 11, Zechariah 13:7-9, Hebrews 12:5-11, Isaiah 48:9-11, Psalm 145:16).
When an entity’s COE becomes discontent with the Real Environment, it may move to Virtual
Experience in a Virtual Environment. This is the likely method by which Virtual Experiences start or
begin. If you decide to imagine seeing something, it is probably because you are discontent with what
is in your current vision (its Qualities and Concepts). Thus, the association between discontent COE,
and the stimulation of sensory interpreters to start a Virtual Experience, is relevant to the study of better
visualization, and to production of more detailed and useful Virtual Experiences. In that process, is
discontentment transferred directly or indirectly from that COE on the Real Experience, to the sensory
interpreters to start a Virtual Experience?
Discontentment may also be useful to break addictions. An addicted person’s focus is content with
returning to the same addictive Concept(s). Transferring discontentment to that COE which tends to
return to the Concept(s) of addiction, in specific ways (a call), may be one attractive way of breaking
an addiction.
Some spirit and COE may be more responsive to some types of calls and directive transferals of
discontentment. Other COE or spirits may be less so. One enthralling biblical theory is that descriptions
of wetness and dryness, in several places of the Bible, may also indicate the responsivity of spirits or
groups of COE, the aptness to respond to calls. For example, 2 Peter 3:5 states that the creation of earth
derived somehow from water. Therefore, the transferals of discontentment, in the calls from the Creator,
during the creation narrated in the book of Genesis, may have caused water, which would have had
higher responsivity, to respond so that the material things were formed from it. The COE associated
with that water, perhaps being of the spirit of the water itself, may be more responsive in some way,
than dry ground, or dry places. In Matthew 12:43-44 and Luke 11:24, the Messiah taught that an
unclean spirit went specifically to dry places or waterless places, but was unable to find rest or
tranquility there, likely unable to fulfill its Desires. Perhaps this was due to those dry places containing
less responsive COE and spirit, because the evil spirit mentioned in the Messiah’s teaching, tried to
return to the “house” or (place from which it could influence a) person, and perhaps it wanted to return
to that person because people and human bodies are normally composed of a high proportion and
percentage of water, or there was more responsive COE in that person generally, that could be used to
fulfill its Desires, and so find rest or tranquility or contentment. The Spirit of the Deity in Genesis 1,
seemed to transfer discontentment by specific calls to the water, and may have produced those specific
calls by relocating or manipulating discontentment (and perhaps contentment), from movements of COE.
In Matthew 12:24-25 and Luke 6:45, the Messiah states that: “Out of the overflow of the heart, the
mouth speaks.” As mentioned earlier, discontentment may be due to COE leaving a conceptual or
spiritual area. So if the “heart” (a place where Desires are Virtually Expressed) is chosen or considered
as a spiritual or conceptual area, then the “overflow of the heart” could be discontent COE leaving the
heart. If these reasonings are accurate, then COE that is discontent with the area of the “heart”, is likely
the main influencer of qi that causes speech into the Real Environment by muscular activity, by
influence on motoral neurons (motor neurons that move muscles of diaphragm, tongue, larynx, etc.).
Therefore, COE that is discontent with the conceptual or spiritual area of the “heart”, can provide insight
into the influence and manipulation of qi for influencing neural pathways to motor-neurons for speech.
LWC groups should study this.
I have tried to categorize what makes COE discontent or content, into various types that correspond to
how that COE moves through conceptual space. COE can be on a concept, or it can be moving away from
a concept, or traveling towards a concept, etc. That can be categorized into 7 kinds or 7 “Zeals”. Zeal is
the discontent energy or content energy that the COE has relative to a concept or conceptual area. These
are: Zeal of Arrival, Zeal of Presence, Zeal of Coming, Zeal of Egress, Zeal of Leaving, Zeal of Presence,
and Zeal of Return. The names are fairly explanatory. Zeal of Arrival is the “energy” that COE gains from
a Concept or conceptual area when it arrives at the boundary of that Concept or conceptual area. For
example, when a person becomes excited about arriving at a place or when their thoughts arrive at the
thought of that place, the level of excitement generated, can correspond to the Zeal of Arrival. Zeal of
Presence is a gain of “energy” for contentment, often in the form of increases of mood, from presence of
COE in a Concept or conceptual area. Zeal of Coming gets “energy” from COE that is going towards the
bounds of a Concept or conceptual area, from any conceptual or real distance away. Zeal of Egress gets it
from COE that is on a Concept but is leaving that Concept. Zeal of Leaving gets it from COE that is not
on the Concept anymore but is still moving away from it and its boundaries. Zeal of Presence gets it from
being on the Concept or being present in the conceptual area in question. Zeal of Return gets energy
specifically from coming back to a Concept or returning to a conceptual area that it has entered into or
been on or in before. Movements of COE are likely due to one or more of these Zeals. Discontentment
likely relies on them for movement, and Contentment relies on them for lack of movement across a
Conceptual boundary.
In Luke 10:5-6, the Messiah taught that contentment (using the word “peace” in that case specifically,
which is a type of contentment) can be transferred from one person to another, or to objects (Mark 4:39-41)
or groups of people (like people of a household). He was teaching a technique, a specific call or method
of transferral of Contentment. As for discontentment, instead of transferring discontentment randomly, or
in a general way, it too can be transferred in a more directed and useful way so that useful changes and
useful responses can occur. See Matthew 21:19-21, which seems to be a transfer of discontentment, by a
call. LWC theory should study the Messiah’s examples and teachings to learn this. After meditation and
consideration, I have recognized at least 7 categories of data, 7 categories of Concepts, that could be
transferred in a specialized call, when transferring discontentment. I have named this group: the “7 of
Call”. This short list can be used to improve your calls and transferences of discontentment and
contentment. And some of these Concepts can be implied or suggested, instead of conspicuous or obvious
descriptions.
Chapter 9: Chamber Theory
Similar to how sheathes, in Chapter 6, are able to contain and hold COE, it may be useful to somehow
keep COE within a specific Desire, so that it doesn’t “leak out” from that Desire, which causes focus to
go to other places. In fact, it would be much more useful to have a system of “chambers” wherein COE
could go from chamber to chamber, or from Desire or conceptual area to another one, in an efficient and
mostly lossless way. Also, movements between or amongst this more orderly system of “chambers”, can
provide other benefits. Proverbs 20:27, even mentions that a spirit of a man (likely with its own focuses
and COE), can search out the chambers (the Hebrew word meaning “chambers” seemed to be written) of
that same man’s interior (or mind).
Another reason for a formation of (a system of) chambers, is to hold COE within a Virtual Experience
(which produced by one or more Desires), such as a virtualization, so that the COE doesn't escape and the
visualization disappears. The paths between chambers can be customized with repairable or replaceable
“valves”, “filters”, “gauges” and many more useful items and tools (which might be absent if unbuilt) to
administrate and process COE. If a spiritual body consists mostly of Desires, then the Desires would have
to be kept in some state so that they retain some consistency over time, so that the spiritual body can
survive and not “dissolve” into components of COE or into smaller and disassociated (less associated) units
of focus or COE. Perhaps by changing the “pressure” in a chamber by changing the chamber itself, it
could produce a sort of artificial discontentment, or artificial contentment. Other chambers could be used
for storage or for preservation. If the “pressure” of a chamber lowers, in decompression, when COE
escapes, it would probably cause more contentment in that particular Desires, so that the Desire would
not be attempted to be fulfilled as passionately or intensely or with the same enthusiasm. Besides, it would
be useful to be able to identify any unknown and unconscious “cracks” in these chambers, or in their
interconnecting structures of pathways, so that unsensed and unaddressed losses can be reduced, or
stopped by repairing.
When a person is startled, surprised, or frightened, or induced into a trance, perhaps some of their utilized
COE leaks from normal and ongoing processes. I call this “discomposure”, and I call its opposite,
“composure”. When a person is “discomposed”, their focus is removed or rapidly torn from whatever
Desire which they were currently engaging or attempting to fulfill. And this is similar to a leak of COE
from a system of chambers. That COE might leak into no particular Desire, so that it is between or further
from Desires, maybe also between Concepts, attracted to nearby Rudiments and Virtual Rudiments,
possibly going into a kind of interconceptual space, which is discussed in a later chapter. It may take some
time to regain composure and bring COE back into the previously engaged Desires. For LWC groups,
there may be many techniques to avoid discomposure, and many to regain composure quickly. But not
every instance of discomposure is unfavorable or bad. Discomposure that causes COE to leave or break
from harmful or unwanted Desires, like bad or unwanted tendencies or habits, can be a helpful utility.
COE could be trapped or overspent in the Desires of unwanted habits. Some techniques using
discomposure could free that COE and cause Desires associated with the bad habits, tendencies, or
temptations, to become inoperative at the same time.
Chapter 10: Sets and the M.R.S.
What place would a spiritual body (of a person) inhabit? And in which space could it travel? How would
it make or take steps towards another location in that space? Between which referential things could it
move?
One of the most obvious, common, and useful Concepts, is the cycle. Examples: Day to night, and back to
day. Eyelids closing, then opening, then closing again. A tree bearing seed, which grows into a tree, which
may grow more seed, which grows into more trees. Most types of walking, done with the left foot, then
the right foot, then the left foot again. Higher mood, then lower mood, then higher mood again. Swings
that go back and forth. The tides of the ocean. The phases of the moon. The citric acid cycle. Inhaling,
then exhaling, then inhaling again. The cycle of the seasons. The cycle is an important idea. It’s when
COE goes from a first Concept to a second Concept, and then it returns to the first one, and it can repeat
this process. Some cycles happen after a regular period of time, and some cycles only move COE from
one Concept to another after a specific trigger, regardless of passing time.
Letters of an alphabet can be considered a cycle because they are Concepts that are meant to be
reproducible. For example, COE goes onto the Concept of the letter “A”, and then COE can go away
from “A”, off that Concept to another letter. Then COE can return to “A”. This makes the Concept of “A”
a cycle, in LWC Theory. When cycles occur in a sequence, it can be called, a “series”. For example, the
letter “A” is a cycle, and the word “Apple” is a series of cycles, where each letter is a cycle. In the word
“Apple”, the letter “p” happens twice, so “p” is recycled within the series “Apple”. COE would be
returning to the Concept of “p” when it was noticed in vision during the second time. Another example of
a series is a week. A week is a series of days. Each day is a Concept and a cycle. A series can also be itself
a Concept and a cycle, because a week can reoccur. A week is a Concept and a series of Concepts.
A “transition” is a movement of COE between Concepts. For example, day and night are Concepts. Dusk
and dawn are transitions between these Concepts. Dusk and dawn are Concepts also. They can contain
their own transitions within them. When COE could choose to transition between multiple Cycles or
Series, then it is in what I call a “mode”. In LWC Theory, a mode is a region of conceptual space with
Cycles and Series within it. These Series and Cycles are available options for COE, because of conceptual
or associative proximity. For example, when an artist is making a picture, they may be in a mode, wherein
they can choose to engage in various Series of actions, various different cycles and series of applying
colors in cyclical ways, but still being or remaining in an artistic mode, and able to switch between cycles
and series of that mode. In a mode, there is a tendency for COE in that mode, to go to Concepts, Cycles,
and Series, that are also within that mode. Extrapolating, I call a group of modes, a “theme”, within which
COE tends to stay.
It may be useful to think about a map of conceptual space, with similar or associated concepts being
closer to each other in that conceptual space. And the stronger association that a person has made between
some Concepts, the closer the concepts might appear on the map. These associations may be different for
each person, and different in the same person over time. To help to simplify matters, Concepts can be
grouped. A group of related Concepts, can be called a “Set”. Sets can help to map and navigate conceptual
space. A few examples of sets are: the letters of the alphabet, counting numbers, people who work together
regularly, members of a family, spatial sets such as a spatial layout of things in Real space, temporal sets
and layouts of Concepts in time. Perhaps Real space relates to its own temporal-spatial set.
Sets can intersect. These sets can intersect when two or more sets share a Concept. In fact, when thinking,
a person may use multiple sets at once. They would also have COE moving within a set and also between
sets, from set to set. In the topic of COE moving between sets: an extremely useful technique is to
associate many useful Concepts together in a kind of set that I call, a “Hub”. A Hub is, like the technique
sometimes called a “memory palace”, a Virtual Experience allowing COE to choose between many useful
options, because its many sets are connected together. COE in the Hub’s Experience may be in a fully
Virtual Experience, such as visualization of a background, with a foreground of many options for COE to
use for traveling to other sets, like a computer or cell phone that displays apps or clickable items in one
convenient viewing area. Or, a Hub’s Virtual Experience may use qi, using Real Experience of the body,
from which it could extend, such as associating various useful sets with the fingers of a hand, or parts of a
picture, or different various movements of Virtual Proprioception (perceived movements of qi). Hubs are
formed, so that multiple sets can be accessed and available in one convenient location that is easily
findable, without using much energy or time in going step by step along a winding path to find a set. Hubs
can even be conceptually connected or related or associated to other Hubs.
One way to consider sets, is in the following example. If COE is on a Concept, then that Concept is in
“Usage”. When COE goes to aother Concept, the new Concept is now in Usage. For example: COE can
be on the Concept of “Adam”, so the Concept of “Adam” is in Usage. The Concept of “Adam” is in a set
of things created in the first week, the week of creation in Genesis, and “Adam” is also in the set
containing all ancient people. And “Adam” may also be in, or a part of, other sets. Those other sets are
called, “Using Sets” because they are sets that contain “Adam”, which is a Concept in Usage. The sets
containing a Concept in Usage, are called “Using Sets”. Sets that contain Concepts that are in Using Sets,
but not in Usage, are called “Available Sets”. COE can travel to Concepts in Available Sets easily from
where COE is currently in Usage. For example: COE can travel from “Adam” in Usage, to another
Concept in Using Sets, and then to a Concept in Available Sets. COE could go from “Adam”, a Concept
in the set of things created in the first week, to “bird”, which is a Concept also in the set of things created
in the first week. So, “bird” was in Using Sets, while “Adam” was in Usage. Then, COE could go from the
Concept of “bird”, to another Concept in a same set as “bird”, such as “car crash”, in a set of things that a
person saw yesterday, if they saw both a “bird” and a “car crash” yesterday. So, “car crash” was in
Available Sets, while “Adam” was in Usage. COE could travel from “Adam” to “car crash”. This pattern
can be again extended into another layer of sets, called “Unavailable Sets”, because those sets are even
further from the COE in Usage. So, Concepts in Unavailable Sets seem unavailable, until COE moves to
make it available as an option. Unavailable Sets might be considered more conceptually distant.
Below, the simple chart shows how these types of sets may relate in conceptual distance. There also may
be other layers even further from Usage, that are even more conceptually distant, which means that COE
would have more difficulty to reach. Perhaps when Conceptual Reasonings or Desires are bundled, their
Concepts are less distant in conceptual space. And pathways for COE, between bundled Concepts, are
likely found or formed and preferred by COE. This makes a tendency for COE to go by that path in the
bundle. Perhaps “Portals” form for COE. As for bundling, it would be interesting to learn the rates at
which COE bundles in its groups, and how that is related to Conditions.
The Bible mentions things that are sealed and things that are bound. In LWC theory, sealed Concepts, are
Concepts that COE cannot attain or reach, because of some other COE obstructing the paths to it, or
otherwise disallowing access. High amounts of Strain can also disallow access to Concepts, but low
amounts of Strain can be passed more easily than a Seal. On the other hand, bound COE, is COE that is
kept or prevented from leaving a particular conceptual area, although it may be found or accessed or
visited easily by other COE. Bound COE is related to Contentment, because bound COE remains within
borders in which it is bound, like how greatly content COE remains within arbitrary conceptual boundaries.
Although, mobile COE could be bound to other mobile COE, both able to move within the MRS, but are
bound to each other. If someone wanted to keep COE within a conceptual area, they might bind it, to that
conceptual area or to some Concept related to the area. If they wanted to hide a complex Concept, they
might seal it, so that it becomes very difficult to think about, or find or enter conceptually. This may be
somewhat how the Seals in the biblical book of Revelation function. How binding and seals operate and
form with COE, might require orchestration using specific or technical calls. Unbinding might be a useful
technique, and perhaps is related to casting out demons, if a demon or unclean spirit binds itself to a
person or that person's body.
Obsessions, compulsions, addictions, and fixations and recurring thoughts, may be the result of some
amount of COE that is bound to one or more Concepts or to a Mode or Theme. Techniques and methods
of Calls for unbinding could help. However, sometimes bound COE is useful. For example, when focus
needs to be on a project for a longer amount of time, it could be somewhat bound to that project. In that
circumstance, unbinding might cause distraction or forgetfulness.
Binding, unbinding, sealing, and unsealing may involve the use of triggers. A Quality that triggers any
identification of a Concept, or triggers any transition to a process, is what I call a “Sign”. Certainty usually
increases when more Signs, of a particular Concept, are sensed. For example, if something is very far
away, there will be less or fewer Qualities of it perceived in vision. As it approaches, more Qualities
appear, and the amount of Signs increases that give more certainty about the identification of that group of
Qualities. A Sign might also be a pitch or an alarm, that when heard, causes a transition to a process, such
as a loud noise that warns of potential approaching tornados or powerful large storms.
When many sets are charted, they can form a map, that COE can use to follow Signs to go from one
Concept to another. This Map of Related Signs (MRS) acts as a (sometimes partial) chart of the relations
or associations between Signs that trigger thoughts or identifications or utilizations of processes for
actions, various Concepts in their sets. This is because Qualities seem to compose every Concept in every
set, and some or all of those Qualities are needed to trigger COE to be on a specific Concept. One, some,
or all of those Qualities act as Signs that bring that Concept into Usage.
A major region of the MRS is called a “Space”.
Linguistic Space is where the sounds, visual symbols, and other Signs and groups of Signs relate to
Concepts. Any communicative Sign of a language, would exist in Linguistic Space. There in Linguistic
Space, COE can move from Signs to Signs, or from Sign to Sign, like from symbol or sound to another
symbol or sound, to produce a call. This call reaches COE in another space, which would respond and
move from one symbolized Concept to another symbolized Concept. For example, COE in Linguistic
Space may move from the sound of “c” to “a” to “t”, and produces a call to COE elsewhere that would
respond by moving from some other considered Concept, to the Concept of a “cat” or a Concept related
to “cat”. That COE moves in Linguistic Space, between Signs like sounds for communication, but not
necessarily between the Concepts themselves that they represent, but it is making a call to other COE that
does moves between the Concepts represented, that moves in another Space. However, in addition to
Qualities, Linguistic Space may include Concepts and other things as Signs. For example, a group of
Qualities forming a Concept of an image of an “emoji”, may act as a single Sign for communication. For
these reasons, Linguistic Space is likely very important for the production of calls, because in there,
movement of COE is interpreted into linguistic communication. And Linguistic Space can be important as
a place where Concepts are related, if those Concepts share any letters or sounds.
Desirous Space is a conceptual region where Desires are considered as Concepts. Here, COE can move
from one Desire to another, like from one Concept in a set to another Concept in that set. For example,
COE may move from “I want to get some food” to “I want to get a particular kind of food”, because there
may be many conceptual intersections between the sets used by those Desires. Transitions, like nuancing
of Desires, and the relationships between Desires, may find insight from Desirous Space. Besides these
spaces, there may exist more.
As the last topic for this chapter, each Concept likely has its own set of Moments that included it, which
were collected in various Experiences over time, by the entity. These Experiences, that include the same
Concept, can be considered as one set. I call this, a “Conceptual Memorial Trail” (CMT). Separate
Experiences are connected into a “trail” (or system of “trails”), if each of these Experiences contains the
same Concept in them, even if the Experiences are from separate times. Whenever COE is on a Concept,
it may travel on this Conceptual Memorial trail and begin at or near to the present time, although it would
be intriguing to study how COE enters onto and exits a CMT, given differences between CMT’s and the
present situation for that entity. Other entities may have their own trails, but there may be sets like a CMT
that are shared between multiple entities also. This is related to fidelic ‘With’, which is discussed later in
this book. Each of these Experiences in a CMT, would share (at least similar) Conceptual Reasonings and
Conditions, and therefore perhaps share Fidelic Reasonings. CMT’s are important to the formation of
Reasonings, and also Conditions, and are therefore important to formation and modification of Desires.
Chapter 11: Interconceptuality, and Similar Changes to COE
COE and focal attention seems to be able to be on Qualities of Concepts. However, it can be on Qualities
between Concepts (and perhaps between Qualities also), in both Real and Virtual Experiences. Example: a
person can look at a cat (Concept), or at a bird (Concept) beside the cat, or at the space between the bird
and the cat (not commonly a traditional Concept, except just being a general Concept of space). Or a
person can look at the cat plus the space between the cat and the bird. Or focus can be on the cat and on a
memory of a dog. Or on the bird and an imagined dog. So COE can be on Qualities in the Real
Environment, or on Qualities in one or more Virtual Environments, or on Qualities in both Real and
Virtual Environments. COE can also be on subtle subconscious or unconscious bodily processes in some
amount: breathing and blinking when they are not given much conscious focal attention, because they
affect the body, and therefore, those bodily processes still affect the Real and Virtual Experiences and
Environments often to some degree, even if to a small degree.
Inter-conceptuality can be considered as when strands of COE are able to move in Space between
Concepts, and also maybe between the Qualities thereof, so that a spirit is still changing but the body
might not perceive conceptualizable changing Qualities or conceptualizable changing focus, because the
sensory interpreters of the body are not stimulated, at least not in a way that is normally humanly
perceivable or conventionally conceptualizable, but may be perceived as random Qualities at random
times, such as the Qualities perceived in the space between two visible objects. This is especially because
a spirit may be able to sense or affect the Environment in ways imperceivable to human senses. This is
also like how darkness hides an object from view nearby, yet the object can still change, with no
conceptualizable changes perceived in vision. In other situations also, the eyes are not able to see a
specific frequency of light at which some changes are happening, so no (changes of) Qualities are
conceptualized.
One useful related technique that can be used during fearful and other disheartening situations, is the
following: “Q-locking” is useful against “discomposing” Concepts that would potentially be sensed in a
Real or Virtual Environment. Instead of classifying or identifying a group of Qualities as a Concept,
(by using a Constructive Focal Trigger, discussed in the previous book), you could attempt to “lock” COE
into only sensing the Qualities, but not have COE respond or move to a Concept and its CMT. If COE,
sensing the Signs of a Concept in the Environment, normally forms a call to other COE, so that the other
COE responds by moving to a Concept, then you might attempt instead to block that call, the formation
of that call, or the resulting response of the other COE. Basically, Q-locking is disallowing or preventing
conceptualization of some Qualities perceived. This may significantly reduce fear or anxiety which would
arise from conceptualization, especially from COE traveling on a CMT to anxious past Experiences, but
without ignoring or avoiding what is being sensed. It also may be done partially, or within only the Virtual
Environment, or only in the Real Environment, or only for specific Qualities, or only for particular regions
of vision or other senses. However, it would be interesting to study if people did “Q-lock”, but
subconsciously or unconsciously conceptualized some kinds of Concepts anyway.
Chapter 12: Faith and Fidelics
The Messiah said in John 14:12, that the one having faith in Him, will do the works that the Messiah did
at that time (healing, casting out demons, calming storms, etc.). He said that those who have faith “into”
(the Ancient Greek word, “eis”, meaning “into”, with a connotation of motion) Him will do even greater
things than those (since the Messiah was going to the Father). Today, is anyone doing works and miracles
like the Messiah? Is anyone doing greater works and miracles? Are people believing in the Messiah, or
having faith in Him, in a way that accurately corresponds to John 14:12?
If people do have faith, then where are their miracles and great works? The Messiah said that everything
that He heard from the Father, He made known to His disciples, in John 15:15. So, if the Messiah knew
how to do miracles like healing, that the Father showed Him (John 5:19), and the Messiah made known
everything that He heard from the Father, to his disciples, then everything that is needed to know how to
do miracles, should be in the words and actions of the Messiah in the Gospels, and in the books to which
the Gospels refer, such as some of the books from the Old Testament of the Bible, unless there are some
significant words of the Messiah that were not recorded in the New Testament. With John 14:12, John
15:15, John 15:7-8, and Matthew 21:21 in consideration, LWC Theory posits that a study and application
of faith should eventually lead to the working and performance of miracles, such as healing and moving
mountains by calling.
In LWC theory, Faith is theorized to be cooperation of spirits. This cooperation is in the form of one spirit
responding usefully to the call of another spirit (and in some cases, alternating calls and responses between
them). Cooperation of spirits happens when one of those spirits is convinced to cooperate with the other.
So faith is caused by the convincing of a spirit, a spirit convinced by another. Hebrews 11:1, says that faith
is “the assurance of things hoped for, the conviction of things not seen.” To be convicted and assured, like
the verse says, a spirit of a person, and probably any other, must be convinced or persuaded, regarding a
Condition, Reasoning, or Desire. How can a person be assured if not somewhat persuaded? How can a
person hope for something if they aren't first persuaded to want it to happen? Example: “By faith Abraham
obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out,
not knowing where he was going.” (Hebrews 11:8). Abraham was called, was persuaded by that call, and
was convinced to form the Desire to go to where the call wanted. Abraham’s spirit in him, a spirit that
influenced Abraham’s body to action, was convinced by a call from the Spirit of the Deity. This was
considered to be faith, biblically, when Abraham’s spirit was persuaded and then responded to the call, of
the Spirit of the Deity.
In the Messiah’s teaching, to do a miracle like moving a mountain, it seems to require at least five things
(according to Matthew 17:20, Matthew 21:21, Mark 11:23, Luke 17:6):
to cooperate with another spirit or amount of COE. Comes with persuasion of some amount of spirit.
The following is an image of a hand, as a visual aid that you may observe often, to help to remember
those five things. It is interesting that miracles are related to hands. The Messiah said that He cast out
demons by or with (in Ancient Greek and Aramaic, the word can be translated as, “in”) the Finger of the
Deity. What's more, the Finger of the Deity is mentioned in Exodus 8:19, also in the context of a miracle.
Psalm 8:3 and Exodus 31:18 are other examples. Those verses can also be considered to mention miracles,
one of creation, and the other of an extraordinary event.
In Mark 11:23, the doubts are specifically indicated as potentially being in a “heart”. This is the place
where Desires are Virtually Expressed, and it may be where spiritual calls can be formed, and definitely
where (audible and visual) thoughts are expressed (Isaiah 47:10, Ecclesiastes 7:22, Matthew 5:28, Psalm
14:1). So any contrary or competing Desires would affect the formation or existence of these Expressions
in the “heart”. And, doubts could affect spiritual calls, consequently. Doubts may not always be conscious
audible thoughts. Sometimes, they may be unconscious or subconscious. In Matthew 14:22-33, Peter
walked on water towards the Messiah, but Peter began to sink when he saw the strong winds (probably the
effects of the strong winds upon the waves and also the spray carried by the winds). In that moment of
urgency, Peter likely did not have many audible thoughts of doubt, but Christ said that Peter did doubt.
Thus, it is very likely that Peter’s doubts were from emotions of fear causing COE to gradually cease to
cooperate and allow Peter to walk on water, this COE moving without causing conscious thoughts like:
“If it is a situation of being on the waves of the sea or lake, then normally people sink”, or “If it is this
situation, then I may sink”, and other strong tendencies of COE to go to those Concepts. These were
tendencies from memories, Reasonings, and Conditions made previously in Peter’s life. These
subconscious and unconscious doubts may relate to the way COE moves during fear. LWC groups should
study methods and techniques of avoiding, evading, prevention, and removal of various kinds of doubts:
conscious, subconscious, and unconscious doubts, and doubts of other entities.
In Luke 17:6, the Messiah taught that when an effective call is made, like with faith as a mustard seed to
the sycamine tree, then it will obey you. This might also apply to most other trees (John 15:7) and to other
mountains (Zechariah 4:7, Luke 3:5, Isaiah 40:4, Isaiah 42:16). This sort of “telekinesis” might be used to
move matter within a human body, in delicate, subtle, and practiced ways to heal diseases by removing
malignancies and redistributing various physical substances between parts of the body, and between the
body and its environment. So, generally lumberingly moving matter, may be a prerequisite miracle to learn
to ask for, or call for, or do, before miracles of healing, which might require more subtlety. The (sycamine)
tree is the thing or Concept that moves and obeys, in the teaching in Luke 17:6. The same Ancient Greek
word in this verse, in the form that means “(he/she/it) obey(s)”, is found in Hebrews 11:8 and 1 Peter 3:6.
Therefore, the obedience of that tree is a response to movement of some other entity’s COE, to a call,
likely a spiritual call, made minimally with those five listed prerequisites mentioned previously.
Conclusively, Luke 17:6 seems to allow spiritual calls to the COE of other spirits (like those of a tree) for
collaborative responses.
For a spirit to cooperate in response, it probably needs to have Conditions and Reasonings that produce
Desires to cooperate with the caller. To produce these Conditions and Reasonings, the spirit likely needs to
have Experiences that persuade or convince it, with proofs in the Experiences. Through Real and Virtual
Experiences, a spirit of a person might build trust and faith with other amounts of spirit in the self, and
additionally possibly with other amounts of spirit outside of the self. Especially, if doubts cause Virtual
Experiences that “break” faith by engendering distrust between spirits. Other spirits might be able to
spiritually see or perceive a person’s spirit’s Desires. Spirits can sense other spirits (see Chapter 1 and 2).
Desires are what likely cause spirits to be sensed, by other spirits. So, spirits may be able to perceive the
Desires of other spirits, and do so more directly than if they tried to sense another spirit using a physical
body. This usage of a physical body might make more intermediary steps or processes, and limit some
types of spiritual perceptions. So, if a spirit senses righteous or evil Desires in a person or entity, it can
then decide to trust or distrust that person or entity, based on the Desires it perceives. And also, it would
notice any contrary or competing Desires in a person or entity, and may be confused if collaborating, or
may not want to collaborate. This insight and ability that some spirits may have to directly sense the
Desires of an entity or person, may be reflected in the Messiah’s teaching (and in the Torah and other
scriptures) to not only avoid actionable sin, but also sins in Desires and Expressions in the “heart”, which
could cause distrust among spirits (Matthew 5:28, Exodus 20:17, Proverbs 6:25, Matthew 5:21-22).
As for collaboration of spirits in faith, the specific Conditions and Reasonings for cooperation are called
Fidelic Conditions and Fidelic Reasonings. I theorize that there are three types of Fidelic Reasonings:
‘by’, ‘with’, and ‘for’ Reasonings. ‘By’ Fidelic Reasonings involve association with the caller or another
Concept of influence. Potentially responsive COE, either in the self or outside of the self, might be able to
gain the Concept of the caller with which it can collaborate (see the first and fourth points of the previous
“Hand” list about possible prerequisites for an effective spiritual call). In the example of Luke 17:6, the
responsive COE that would move the tree, in response to an effective call, might move the tree in
collaboration and association with a Concept of the caller, because of ‘By’ Fidelic Reasonings like: “If it
is that caller, then I will move this tree.” The response is done because of the caller, or “by” the influence
of the caller. ‘By’ Fidelic Reasonings may also involve invocation of an influential Concept
(Acts 19:13-17, Acts 16:17-19, Mark 16:17, Acts 3:6-8). This Concept likely has influence on the
responsive COE, because Experiences that have convinced or persuaded that (amount of) responding
spirit that the invoked Concept is a great Perceived Provider and/or Perceived Controller (ideas from the
first book).
‘With’ Fidelic Reasonings involve the Concepts that are shared by one spirit and another, by one amount
of COE and another amount of COE. Concepts can be shared between callers and responders. These
Concepts can be shared over time and space. For example, if one person paints a picture one year, and
another person paints a picture hundreds of years later, or a hundred miles away, then they both paint a
picture, and they share the Concept of painting (especially if it is the same or similar method of painting).
It is as if they are both painting “with” each other, Virtually, since they are both sharing this Concept. If
the Concept of painting is considered, then both of those people may be considered, because they both
painted at some point in time and space. In the same way, a person may be walking or moving ‘with’
another person, sharing the same Concepts of the similar locations and time, even if they aren’t necessarily
intentionally “associating” themselves with that other person (‘by’ Fidelic Reasoning), or intentionally
doing something “for” that other person (‘for’ Fidelic Reasoning). Example: “If I take a step in that
specific space, then I can continue to walk there” (doing this Concept that is shared with another entity or
person nearby, but not mentioning that other entity in that Reasoning, like a ‘by’ or ‘for’ Fidelic Reasoning
might do).
‘For’ Fidelic Reasonings involve COE doing something “for” another amount of COE, or ‘for’ another
spirit. Example: “If the livestock acts like it wants food, then I will give it food.” But ‘For’ Fidelic
Reasonings can also include doing things for a person or entity without a direct call from that entity. For
example, a person can anticipate a Desire of yours and do that “for” you, although you had not explicitly
asked or called for it to be done. Another example: a person can feed their pets without a call coming from
their pets, but because they anticipate the Desire of the pets.
Of course, to form these Fidelic Reasonings, the entity must be persuaded to do so, by the caller or by
contributing proofs or Signs from its perceived Experiences, which also act like a sort of call. Growth of
faith may occur by the process of this persuasion, persuading a greater amount of spirit(s), followed by the
continuation of retention of the faith. Peter had faith from his persuasion, and he walked on water, but his
faith was not retained when he was afraid, and his faith did not continue to be effective when it started to
“break” or “dissolve”, so that he began to sink into the water. Building, accruing, gaining, and developing
faith, is important, but retention of faith, at least until the miracle has finished, is very important too.
Retention of faith after a miracle has been accomplished, seems more desirable than its dissipation
immediately after a miracle. Especially if it is difficult to develop or gain faith again, by convincing or
persuading the same entity or amount of spirit again, once distrust already “broke” the bonds of faith.
TAGG (an idea in the first book) might provide insight into the behavior of spirits when they are
persuaded. A habit or tendency of COE, affects TAGG. TAGG affects nuances of Desires, and helps
determine which Desire, like a Nuanced Desire, the entity will attempt to fulfill next. Environment is a
great influence on COE, but tendencies and habits from Desires retained from previous Experiences,
influence TAGG too. Studying the effects of previous persuasions (related to Fidelics) that form habits
and seem to change the guidances of TAGG, seems worthwhile to investigate in LWC Theory. If TAGG is
influenced by Fidelic Reasonings and Fidelic Conditions, to form Desires of useful collaboration, then it
may be called “Fidelic TAGG”.
And, of course, COE in TAGG, can likely only choose between movements based on either: what it
senses or receives in communication with other COE, or something experimental and risky and new, or
something based on logical reasons and theories (or some combination of these three possibilities).
The Son of the Most High, the Messiah, did many great works and miracles. Additionally, He seemed to
state, that His disciples and followers, any believers in Him, would do the works He did, and greater
things, in John 14:12. Where today are the believers in Him, who do the miracles that Christ did? Do
some people have an incorrect or inaccurate definition of faith? Because if they had faith, and truly
believed and studied and applied the Messiah’s words and examples, then they would be doing those
great things.
All of these things will be likely much more difficult without spiritual sight. The light from the spiritual
eye may illuminate the spiritual body, and not just illuminate, or allow better, more greatly detailed, and
manipulatable Virtual Experience(s) of one Desire, but of all of the spiritual body with all its Desires. This
“light” could display how Desires relate to each other. The illumination from the spiritual eye, at adequate
power (Luke 11:35-36), would cause no Desire of a spirit to be hidden, but every Desire to be shown, and
therefore the person, or entity, could address or deal with Desires secretly or surreptitiously contradicting
or competing with others, as doubts may do. Doubt, as a conflict of Desires or a conflict or division of
movements or amounts of COE, may hinder or prevent an exchange of Expressions between each Desire
within a part or region of a spiritual body. And at least, it would hinder collaboration between groups of
COE within that entity. Removal of Doubts possibly involves techniques to avoid formation of any
contrary Desires. LWC groups should develop techniques to search the spiritual body to find any contrary
Desires, Reasonings, or Conditions, which may be hidden or “in darkness”, changing them or ridding the
self of them. Doubts probably split COE so that some COE goes one way and some goes another way,
making a type of folding shape. Perhaps this is the same shape mentioned by the Messiah, when He taught
about the eye. In Matthew 6:22 and Luke 11:34, the word describing the healthy state of the eye is
“haplous”. In Ancient Greek language, “haplous” means “unfolded”. The corresponding Aramaic word in
this verse, has connotations of “straightness”, “simplicity”, and “without much hidden parts”.
Here is a warning. Cooperation with evil or unclean spirits is probably witchcraft or sorcery. Be careful
not do any witchcraft or sorcery. Do not collaborate with evil or unclean spirits. That will probably cause
one or more of your Desires to associate with one or more of the evil or unclean spirit’s Desires, which
may associate or link its spiritual body to yours. Like a linking of physical bodies, a linking of spiritual
bodies seems like a kind of fornication (Hosea 4:12-14, Ezekiel 23:29-37). However, Expressions to an
unclean or evil spirit to cast them out and away, is not exclusively from witchcraft or sorcery (Matthew
12:26). Not every kind of cooperation with spirit is evil (1 Corinthians 12:10, 1 John 4:1), although some
people may mistakenly interpret some miracles as witchcraft or sorcery (Matthew 9:32-34, Matthew
12:24, Luke 11:14-18, Matthew 10:23-26, Mark 3:20-26). In 2 Kings 2, for example: before Elijah was
brought to heaven, Elisha did not collaborate with Elijah’s spirit as much as Elisha would collaborate with
Elijah’s spirit later. When asking for this spirit, Elisha called it: Elijah’s spirit or “your spirit”. Before
Elijah ascended in the fiery whirlwind, that amount of spirit seemed to be collaborating with Elijah. After
Elijah was lifted into heaven in a fiery whirlwind, Elisha took Elijah’s clothing and collaborated more
closely with the spirit of Elijah. A group called “the sons of the prophets” then called the spirit that
collaborated with Elisha: “spirit of Elijah that rests on Elisha”. Therefore, not all collaboration with spirit
is bad, but that depends on the spirit.
A person’s COE can be distributed in a Moment in various ways. One way, is that it can be distributed
over time through Moments. COE that is distributed in a current Moment in a similar way as in some
Moment in the past, is cyclical. Some significant portion of the distribution of COE happens again, or
reoccurs, in another Moment. This kind of cyclic nature of COE, relates to Fidelic ‘With’ Reasonings. As
mentioned before, Fidelic ‘With’ Reasonings associate Concepts by their Experiential and Momentary
distributional history, and yet perhaps also futurally associates them too. For example, every time
someone does an action seven times, this has a conceptual association with every other action done seven
times throughout all time and space. Whenever the Concept of “an action done seven times”, is
considered, any action done seven times could be grouped and categorized conceptually together, and
COE could move to any instance of it, within a set of those instances. Instances like those may be sharing
a Fidelic ’With’ Reasoning. There is a Creator who can see and perceive all things, and He remembers
every time something was done, every instance of a particular action. Therefore, He can associate every
instance of something done 7 times. So, Fidelic ‘With’ Reasonings might have power in prayer, and in
observance of some righteous tradition. A Series of any seven cycles, is like a cycle and Concept too. An
instance of it can happen, and then not happen, and then happen again. These cyclical Concepts can act as
references, like this one, an action done seven times, or any other Concept with associations of Fidelic
’With’, and can be used as references for movement in the MRS, within and between sets. I have much
more to say about faith, and Fidelics, such as the formation of Fidelic Conditions by “Signal Connection”,
but I will save it for the next book, because this book already introduced many Concepts.
Chapter 13: Possible Fundamental Reasonings and Possible
Connections Between Them
This chapter is much more conjectural than the other ones, but still might also be helpful, if not updateable.
In a hypothesis, I have deduced seven main Reasonings and transitions between them. Most of them may
be reduced to Conceptual Reasonings (CR’s), and Rudimentary Reasonings (R’s), and movements of COE
that make a sort of boundary for a conceptual area. They are:
The following diagrams display how these Reasonings might relate. The first and second following
diagrams simply show the connections between these Reasonings, only changing the appearance of the
chart, to give alternate versions of appearance. There are four ways for each Reasoning to transition to
another type of Reasoning, symbolized by the four lines connected to each Reasoning. The third diagram
names these four directions. The Cycle of Deed and the Cycle of Revision, continue in the direction of the
shape of the heptagram circumscribed by the circle. The Cycle of Convincing and the Cycle of Conquest
continue around the circle. The fourth diagram shows the same Reasonings as the first two diagrams, but
each Reasoning is reduced to Conceptual Reasonings, Rudimentary Reasonings, and movements of COE
or the boundaries of that group of COE.
These four cycles of COE may help explain how COE generally moves during various processes of action
(deed), observation (revision), persuasion or joining of COE (convincing), and separation or division of
COE (conquest). The transitions of the Cycle of Revision, may happen whenever an entity tries to
“review” a Concept that it has sensed, is sensing currently with less COE, or has encountered already,
putting COE on some place in a Virtual or Real Environment. Part or all of the Cycle of Deed may occur
whenever an entity wants to cause the self to “perform a deed”, either in Real or Virtual Space. In this
cycle, instead of putting more COE on something in the Environment, COE is moved from one place to
another, usually to a process that moves the physical body or the spiritual body. Perhaps, an undesirably
possessing spirit influences a physical body to move using the Cycle of Deed. The Cycle of Convincing
may happen whenever one group of COE persuades another group of COE. This persuasion involves
joining one Concept with a spirit, which joins one group of COE with another group of COE. Persuasion
is like joining a spirit and a Desire together (the Concepts and Reasonings of that Desire). To disjoin or
separate COE, an entity may utilize the Cycle of Conquest. So, the types of interaction between strands of
COE includes: Harmony, Dissonance, Strain, and these four cycles. Do Desirous Reasonings involve local
Harmony, and Undesirous Reasonings involve local Dissonance? And does Harmony and Dissonance
involve the “direction” and timing of movements of COE in the MRS, to cause opposing or deflecting
“angles”?
Inclusional Reasonings can cause the boundaries of a group of COE to expand. When it expands it will
include more Qualities inter-conceptually, and oftentimes, more Concepts are included. For example, a
person can think about a cup. They can think about a ball. If they think about a cup, and they expand the
boundaries of COE, to include a ball, they can think about a cup and a ball at the same time. When
expanding COE, they likely had to include interconceptual space and Qualities, between the cup and ball,
before including all of the ball. This same inclusional process happens when counting objects or Concepts,
except that a counting symbol or Concept is used, like a number, and COE expands to include each new
instance of the Concept being counted. In ordinary counting, each instance becomes a trigger to change the
symbol or Concept used in counting. When the counter perceives enough Signs of a new instance of the
countable Concept, the counting symbol transitions to the next symbol instead of inconveniently
expanding the boundaries of COE to include every instance. This is convenient. However, the conversion
of every unique instance to a trigger that changes the counting symbol/Concept, may be a process that
ignores uniquenesses of each instance counted, and may ignore differences between instances.
Most data and information transmits sequentially. For example, many computers can use sequences of
numbers or sequences of pulses of energy, as digital signals, to transmit data. People can communicate by
sending and speaking words and sentences as sequences of noises or letters as meaningful symbols. The
Concepts in one of these sequences is usually a Cycle, in a Series, because it can be used again and again,
and is put into an order in a sequence in time. These communicative, cyclical, conceptual pieces of data, I
call, “COM. Pieces”, which abbreviates “Communicational Piece” or “Communication Piece”. The letter
“a” in “cat” is a COM Piece. The third “0” in “0001001001100111” is also a COM Piece. A Quality, from
one photon of the color blue, that enters the eye from a pixel or point of an image, is also a COM Piece.
The other letters and numbers and Qualities of these examples are also COM Pieces that are sequenced in
time and/or space, in some specific order, to build useful communication of Concepts. In a similar way,
each of these seven fundamental Reasonings may also be COM Pieces, which can be ordered specifically
for a useful operation of COE. I call a sequence of these fundamental Reasonings, a “Rail”. COE can
move by the process of one of these Rails. COE moves by processes of Rails, to send out Expressions and
to be affected and influenced by Expressions from a Real Environment or a Virtual Environment. This is
because any movement of COE probably affects COE around it (possibly around it in the MRS), so any
movement of COE or focus could be considered an Expression. A single Rail of COE, can cause
Expressions and Communication between COE, and can develop Rails that branch from the first Rail and
respond to it. Desires may be formed and then modified or managed in this way. So, this provides
capability for Management of Desires (MOD, introduced in the first book). Rails of Management of
Desires (MOD Rails), make calls, and respond to calls, for Desires of formation, storage, and recall or
recollection of Experiences and Concepts in memory. These MOD Rail therefore can accommodate and
yield branching and responding Rails of Awareness of Truth (AOT, introduced in the first book), when
storage and recall of Concepts from memories of information can occur. When Concepts can be stored,
formed, updated, and remembered, they can also be used in Virtual Experiences in experimental ways. So,
this can yield branching and responding Rails of Foresight (FRST, in the first book). So, FRST Rails can
branch from AOT Rails, which can branch from MOD Rails, which can branch from COM Rails. And one
Rail may have multiple branches. The first following diagram shows an example of this, of four Rails, and
how together they form a “Track”. The second diagram shows “Multitracking”, which is when multiple
Tracks run at the same time, like when an entity has two somewhat unrelated Desires or two Virtual
Experiences at the same time. The Tracks operate or run simultaneously. Techniques of Multitracking may
be related to Spiritual Ambulance, mentioned in Chapter 8.
Chapter 14: Names
The Deity considered names important enough that He wanted to change various people’s names,
according to the Bible. And their names changed to specific other names (Abram to Abraham, Sarai to
Sarah, Jacob to Israel, etc.). If names are so significant to the Deity, then they would be significant to
those who love Him. One reason why names are important, is that the sounds or technical methods for
communicating, expressing, or reproducing the name, contribute to directly affect the perception of the
entity that uses that name, in Real or Virtual Experience. For example, the sounds heard and made, of one
name, have different effects on COE than the sounds heard and made, of another name. The sounds and
Qualities and other symbols of names affect COE. The Qualities of a name, affect how others view the
person with that name. A name affects the person with that name, because of how the perceptions of other
people change, due to the Qualities of that name.
Speaking and expressing a name, as well as hearing, seeing, or otherwise sensing a name, very likely
involves a movement of COE to a Conceptual Reasoning of that name (similar to COE going onto the
Concept of a bird by way of the CR that forms or identifies the sounds of the word for “bird”, in the fourth
diagram of Chapter 4). Similar movements of COE may happen each time a name is sensed, or Expressed.
Hearing, seeing, or otherwise sensing a name that is perceived to be one’s own, causes the Rudiment of
Recognition, that usually accompanies at least a slight increase in Mood. Generally, an entity gets
Recognition when receiving Expressions from others or themselves that causes their COE to go to the
Concept of their self, and one way is through a Conceptual Reasoning of a name.
An entity’s Concept of their self may include multiple Conceptual Reasonings of names, if they have
multiple names or multiple ways of identifying themselves. Any Expressions that is consistently able to
move an entity’s COE to the Concept of their self, is practically like a name for that entity. Any
Expressions that consistently move an entity’s COE to a specific Concept, is practically like that Concept’s
name (according to that particular entity). Therefore, names might be sometimes complex movements of
COE, not necessarily simple ones like a short sequence of sounds or a short sequence of legible symbols.
Example: a name can be a long sequence of numbers, like a file’s name in a computer’s machine code, or
a specific sequence of movements in sign-language. In LWC Theory, names can be Expressions, made by
a physical or spiritual call, which usefully cause COE, of the entity in question, to respond by indicating
the Concept (of the self or ipseity) of that named entity. Example: If a person puts COE on the Concept of
their self (even subconsciously), whenever a certain sequence of sounds is made, then that sequence of
sounds could be considered one of their names. Meanwhile, a name can also usefully move COE to a
Concept of a subject of identification or classification, that is not the self. Example: A person reads the
name of a farmer, and the visual Expressions and Qualities of the symbols of the letters, the Signs, causes
their COE to be put in some amount on the Concept of that farmer. Because of this, a person or entity may
have a name to which they do not respond, because that name still causes the COE of the callerto go to the Concept of that unresponsive person, in the caller’s mind, and it might also cause the COE of
others who heard or observed the Expressions of the caller, to do the same.
So, in Luke 8, when the Messiah was asking for the name of the demon, He may not have been necessarily
just wanting to hear the sounds of the name of the demon, or group of demons, but He may have wanted to
perceive the change of the demon’s COE when the demon said its name. Whenever the demon formed a
Desire for itself, the process would have involved a change to its COE, that caused some of its COE to go
to the concept of itself. This would have occurred whenever it consciously, subconsciously, or otherwise
used a movement of COE for the Concept of “I” or ”we” (the group of demons) during formation of a
Desire. This would happen during almost any trivial Desire: to go somewhere, or to do or say something,
or to believe something, etc.. Once perceived what this specific change of COE was, the Messiah could
have then used that change or movement of COE, to exploit the demon. When a frequently employed and
important change or movement of COE is known or learned, then that specific change or movement can
be provoked or prompted by the entity that knows it, by specific physical or spiritual calls. Knowing the
movement of COE that the entity uses to identify itself, its Desires could be influenced and modified. Its
Desires could even be blocked from forming or occurring. Calls from the outcaster could be Expressed to
the demon, by using it outright, including a modified version, or indirectly affecting that movement of
COE that is important to it, of one of its names, to cause it to form a Desire to leave the possessed person,
and to go elsewhere. In this way, its self-Recognition could have been exploited and manipulated to cast it
out. Casting demons from the person, might be much easier when the change of COE yielded from the
name, was known, although the Messiah may have already had the power to cast it from the person, and
was using that situation to teach His disciples, or He may have been shown or taught something by His
Father in that situation.
Consider if someone has the Desire: ”If I eat a sandwich, I will have more Pleasure and Comfort and
Survivance”. The Concept of “I” causes specific movements and destinations of COE. The Concept of “I”,
a Concept of the self, is like a name that is used to call oneself. It causes one’s own COE to usefully
respond. The sounds of a spoken name may cause a similar response of COE (for that person who has
formed a Conceptual Reasoning which involves that name). For this reason, the change of COE in an
entity, which results from a name, may be an especially proficient carrier of discontentment or
contentment, when discontentment or contentment is transferred into that entity. So, names may be useful
to more efficiently or acutely transfer discontentment to an entity. The Messiah, once determining or
approximating the movement of COE that occurred during the demon’s recognition of itself, was likely
able to do many different things to the demon by manipulating the demon’s COE, at least being able to
transfer a lot of general discontentment to the demon so that it would leave. It’s possible the Messiah also
could transfer discontentment to the demon in a specifically orchestrated call (see “7 of Call” in Chapter
8 of this book), so that it would move away in a specific way to a specific place, by transferring specific
efficient amounts (and kinds) of discontentment to specific places within the collective mind of that demon
or individual minds of each of that group of demons.
Chapter 15: Call to LWC Groups, And The Guidance Of The First
Chapter of Genesis
Most human languages could be replaced with one or more languages that are much more useful, and less
obsolete. Some languages have been used for hundreds of years without much change. During those
centuries, many technologies and concepts appear to have been integrated and introduced into society and
culture. Considering all of this, I have been attempting to construct a spoken and written language that
specifically integrates the concepts of LWC Theory, to efficiently employ them, and make the most utility
from them. This kind of development of a constructed language to integrate LWC Theory, is another
potential project for LWC groups.
Now, in the biblical book of Genesis, there are claims that the heavens and the earth were created, and then
there are general descriptions of the process of creation, from calls in perhaps some type of language or
communicative Expressions from movements of COE, from the Spirit of the Deity. There are responses
from the water (2 Peter 3:5), responding to these calls. Taking these ideas into account, perhaps this
account of creation in Genesis, is useful also as a guide for formation of a Virtual Experience. Virtual
Experience seems to need a kind of Virtual Environment in which to happen, whether that Virtual
Environment is black empty space, or colorful and detailed and relevant to other concurrent Desires.
Could this Virtual Environment be formed using the way the Deity formed the Environment of creation, as
a guide?
The first verse of Genesis, “In the beginning, Elohym (which is the Hebrew word denoting “Deity”)
created the heavens and the earth,” may refer to a spiritual creation of the heavens and the earth, before
Genesis 1:2 and other verses onwards. As spirit and Desires seem to appear prior to physical bodies and
Consequences and Expressions, so Desire for the heavens and the earth would have probably have
preceded the physical creation of them. So, the spiritual heavens and earth may have been created or
formed first (Genesis 1:1), and then the physical creation may have been made afterwards
(Genesis 1:2-31), from the Desirous nature of the spiritual heavens and earth.
Hence, Genesis 1, might act as a guide for Virtual Experience (if the descriptions of Genesis 1 also can
apply to spiritual formation of Concepts). The main Concepts mentioned during “Day Zero” of Genesis 1,
the time before the light of Day 1, are: Spirit, water, and darkness and emptiness. A person closing their
eyes will likely already have darkness, no visualizations. That person also likely has a spirit in them, one
influencing their body to act. The call for light, in Genesis 1, seemed to come from the Spirit. Therefore, to
have light for visualizations in Virtual Experience, the spirit of a person probably needs to produce a
(spiritual) call, a sequence of COM Pieces, to make Expressions, to transfer discontentment to usefully
responsive COE. The waters, in Genesis 1, likely was or had the potentially responsive COE. It may have
been potentially responsive because it initially had more contentment, so that it did not Express yet, on
“Day Zero”. The waters had contentment, and they responded by producing light, only when
discontentment was transferred to them by a call from the Spirit. In a similar way, perhaps light for
visualizations could appear by stimulation of responsive sensory interpreters, stimulated by specific
discontentment relayed to those sensory interpreters by responsive COE. One technique may be to
manipulate COE or bodily COE (qi), and in that way somehow move the spirit of the self, in a manner
that causes sensory interpreters, probably specific neural structures, to respond and induce some kind of
“light” to be seen (in Virtual Experience).
When any color or intensity of light (or even perhaps magnetoelectric fields, possibly by human
magnetoreception or its Virtual equivalent), is generated and perceived in Virtual Experience in this way,
then “Day 1 Progress” has been made. On Day 2, in Genesis 1, the waters were separated by a
firmamental structure (“raqia” in the Hebrew language, which is mentioned in Chapter 16). For Virtual
Experiences of a person, perhaps this separation of waters is similar to separation of responsive COE and
unresponsive COE. The responsive COE is what responded by emitting or displaying Virtual “light” in a
timely, accurate, and consistent way. As in Genesis 1, this usefully responsive COE/qi should be drawn
closer towards the self in some way, since the Deity seemed to draw a portion of the waters towards
Himself (Genesis 1:7-8, Matthew 6:9, Psalm 115:16, Psalm 68:33, Psalm 53:2, Psalm 102:19, Isaiah
64:1-3), although the exactness of this technique may be disputed (2 Chronicles 6:18, Genesis 3:8). And
how can a firmamental structure be made from COE so that it will divide one group of COE from another?
Perhaps the firmamental structure could be made of unresponsive COE, so that it does not permit or allow
other COE to traverse across itself? Either way, a technique for this, needs developing, in an LWC group.
After this separation of potentially responsive COE, into two groups, more useful COE and less useful
COE, then “Day 2 Progress” has been made. “Day 3 Progress” would likely entail processes similar to
those processes described in Job 38 as well as Genesis 1. These processes or techniques might include
calls that cause potentially responsive COE of the less useful and “non-light-producing” group, to have a
Desire to be in “one place” (Genesis 1:9). Specifically, Job 38:8 mentions that the sea burst forth or rushed
out of a “womb”. This rushing likely happened due to its movement gained during Genesis 1:9, towards
“one place”. Once in this “one place”, the sea seems to have been shut up and enclosed with doors (Job
38:8). These “doors”, in terms of Virtual Experience, possibly could correlate to portals or entrances/exits
by which COE travels (represented by hexagon in Chapter 4 and Chapter 6). Perhaps COE can travel from
one Experience (Real or Virtual) to another, by these “doors”. Perhaps the waters traveled from a Virtual
Experience into Real Experience, and became the seas of Genesis 1:10, because these waters didn’t seem
to be called “seas” prior to the event of Genesis 1:10. Therefore, techniques could be developed to form a
“bar” (a singular bar in the Hebrew version of Job 38:10) to lock the “doors”, form shutable “doors”, and
form a “swaddling band of darkness”, and a “garment of clouds”, as those mentioned in Job 38, with
similarly corresponding or analogous structures of COE. And “Day 3 Progress” may also involve the
limited distribution of “water”, or potentially responsive COE. In synthesizing the accounts of Job 38 and
Genesis 1: the seas burst forth from some “womb”, into a place that was shut with a “bar” and “doors”.
And the seas also were likely given the Desire to gather to “one place”. Therefore, the distribution of
potentially responsive COE, within this shut and enclosed area, might not have allowed for “water”
(potentially responsive COE) to be everywhere within that area. This means that some areas were more
wet and others were more dry. See Chapter 8 for the theory regarding wetness and dryness. See the
following diagram for a simple illustrative chart of these general concepts in visual form. This limited
distribution of “water”, and subsequent dryness wherever the water was less prevalent in that shut and
enclosed region, may have been among the reasons for why Genesis 1:9 states that the dry land was seen,
or became visible, as a result of the water being gathered together into one place (in the Hebrew language,
the word for “gathered (together)” can also mean “hope for” or “wait for”, which involves a Desire)
instead of the result of direct formation of earth. In other words, the limited distribution of the water in the
enclosed system may have been a major reason for the appearance of dry ground, instead of the dry ground
or earth being only directly created (Genesis 1:9).
“Day 3 Progress” may furthermore include spiritual calls that produce “seeds” of useful Concepts that
develop on their own, and are later harvestable as full useful Concepts. And these Concepts may propagate
and spread over the Virtual Environment. They would be corresponding to seeds and plants in the account
of Day 3, in Genesis 1. After this, for “Day 4 Progress” to be made: calls to COE of the more useful group
(from “Day 2 Progress”) could make “structures” of COE engaged as automatic sources of “light” in
Virtual Experience, so that the person does not have to continue to consecutively and constantly call for
the production of “light” for seeing in their Virtual Experiences (And they might also help to keep track of
time, while having a Virtual Experience, perhaps being syncable to Real Experience, but also temporally
modifiable too). In “Day 5 Progress” and “Day 6 Progress”, progress may involve or entail calls to form
structures of COE, that will perform entertaining and useful automatic processes in Virtual Experiences,
such as governing, cultivating, and maintaining (Genesis 1:28, Genesis 2:5, Genesis 2:15).
Once Virtual Experiences and the operation of the spiritual eye, are improved, then techniques can be
developed and practiced to move COE and/or the spiritual “heart”, and to utilize techniques to form and
move structures in the spiritual mouth, to produce spiritual calls, so that miracles can be done or
performed, if faith has been sufficiently developed also, along with the other prerequisites briefly
discussed in Chapter 12 of this book. Next is a diagram, similar to the diagram in Chapter 1, that generally
illustrates the possible path of COE, in the form of a spiritual call, from the spiritual body, towards either
the physical body or other objects, entities, and spirits. It interprets Matthew 12:34 and Luke 6:45 as
involving the Concept of a “spiritual mouth”, but it could also mean a physical mouth too. If this
interpretation is accurate, then the second diagram, shows a possible general method of a spiritual call,
when spirit or aether moves over one or more structures in the region of the “spiritual mouth”, to transfer
Discontentment in a technical way to another spirit, so that a useful collaborative response might occur.
The second following diagram also includes an analogous depiction of a physical call, when the chamber
of the lungs causes air to pass over the vocal structures of the larynx and mouth, relayed by the air around
the person or entity, to provoke one or more other entities to respond.
Most of the Concepts in the book, these ideas and techniques, could be developed in LWC groups. If most
people in the group are interested, then progress would likely be made. I hope that more people either
become interested in joining my group or begin their own LWC group. Many churches today tend to
mostly sing and sit and listen. In the Gospels, the Messiah’s ministry spent much more time concerning
faith, Torah, prophecies, miracles, learning about the parables of the Messiah, helping others, and
developing Love, Wisdom, and Courage. There was much much less singing (the only instance I’ve found
is in Matthew 26:30 and Mark 14:26, and these seem to refer to the same instance), “vain repetitions”
(Matthew 6:7), lack of participation, and listening to sermons that didn't develop understanding, in the
Messiah’s ministry. Although not every LWC group has to be like mine, I am searching for people who
want to join a sort of a monastic life, living together and sharing, not marrying, and without monastic
vows or strict rules except what the Messiah has taught. This LWC monastery would have the goals of:
Please send a message to me, if you are interested in joining my LWC group, or about LWC Theory
generally. I want to welcome most questions, corrections, concerns, ideas, and general communication.
The email address is: lwcmonastery@gmail.com
I have more ideas that I would like to share, perhaps in a later book, but also I would like to develop ideas
and techniques with people in person in an LWC “monastery”.
Part 2: Possible Deceptions to Consider, and How They
May Sequentially Develop
Chapter 16: The Earth
I am not going to say whether the earth is one shape or another, but I am now unconvinced that the earth
is a spinning globular shape that revolves around the sun, yet still is able to produce diurnal cycles with
such regularity. There are biblical reasons and other suspicions which have made me unconvinced of the
heliocentric model. The Bible appears to suggest that the earth is not rotating, and that it does not revolve
around the sun, so Christians might consider the following to be interesting.
Extrabiblical Evidences and Arguments: these may have some heliocentric explanations, but they are yet
unsatisfactory to me. If you would like, I invite you to research any claim made here.
Water of Quilotoa Lake, in Ecuador, is sometimes calm and unruffled and still enough to see a reflection
of the clouds above it. The heliocentric model is a model of the universe in which the earth is a globular
shape that spins and also orbits the sun. If the globular earth has a circumference of 40,000 kilometers
(24,900 miles), then a point near the equator, such as in Ecuador, would travel around that distance of the
earth’s circumference in 24 hours, to complete one rotation per day. This means that theearth would be spinning at over 1,000 miles per hour in rotational motion. On a rotating globe, anything
on the surface would be changing directions in its motion, continuously. Traveling at a constant speed in a
straight-line direction might allow 1,000 mph speed to remain somewhat unnoticed, but constant speed in
a circular path or elliptical path, as on a model of a spinning earth, would cause very noticeable changes to
the weather, if the solid earth turns beneath the fluid atmosphere. Constant speed in a circular path, or even
a curved path, causes acceleration and might be measurably felt. Imagine going 75 mph (which is around
120 kilometers per hour) constantly in a straight line. Now imagine going constantly 75 mph in a circular
or turning path. You would feel very different going in the circular path than in the straight direction! And
other alleged motions include the combined motion of the earth’s rotation with the earth’s movement
around the sun, which would also be a type of detectable acceleration. Yet, these motions are not measured
in a satisfactory way or felt to confirm the heliocentric model. The nearly absolute vacuum of outer space
would be immediately beside the atmosphere of the earth, but the atmosphere doesn’t seem to leak much,
if at all, out into the vacuum of space, even though the atmosphere would be somehow spinning perfectly
with the earth’s surface at over 1,000 mph in rotational motion on a calm and windless day.
A few other suspicious astronomical anomalies include the following. The earth’s orbit around the sun,
allegedly nearly 30 kilometers per second, or 67,000 miles per hour, would cause a slinging effect on the
moon, since it orbits the earth. This would cause the moon to speed up and then slow down considerably
and noticeably. According to this model, the sun doesn’t remain motionless either. Some globe-believing
scientists say the sun travels about 72,000 kilometers per hour, or 45,000 miles per hour, relative to other
stars. In addition, they claim our total solar system, including the Earth, whirls around the center of the
galaxy at nearly 220 kilometers per second, or 490,000 miles per hour. These are obnoxiously fast speeds,
and many, if not all of them, are not in a straight motion but are rotations or curving motions. Yet, we feel
stationary on earth. And also, year after year, the planets and stars arrive at their places in the sky very
regularly.There is a consistency to the locations and movements of stars in the night sky, in spite of all these
movements. Somehow, the planets and earth have orderly regular orbits. How can all of the planets keep
their orbits when the sun is also moving? How do the gravities of all the stars and planets and moons affect
the earth? Wouldn’t the solar gravity affect the moon much more when the moon is closer to the sun? And
should the earth-moon barycenter not affect and show changes in the earth’s days and months? How can
the earth be closest to the sun in winter, and furthest from the sun in summer, in the heliocentric model?
Wouldn’t closeness to the sun cause more heat on earth than a tilt would (especially considering the
inverse-square law of electromagnetic radiation)? Besides this, the current heliocentric model theoretically
must contain an unexplained 95% of the universe as “dark matter” and “dark energy”, predicted by the
model, but still unobserved on or around the earth.
I have seen with my own eyes, and have read, that sometimes the moon’s bright side does not point
towards the direction of the sun. This has been explained as a “Moon Tilt Illusion”, but is very suspicious,
if the sun is the source of the moon’s lighted bright side. I have also seen an eclipse. The size of the moon’s
shadow on the earth during an eclipse seems measurably only 70 miles wide, but why is it not much larger
if the moon is 2,100 miles in diameter and 238,000 miles away from earth? Another strange occurrence
regarding eclipses is the well documented phenomenon of the selenelion. A selenelion is a visible lunar
eclipse simultaneous with the sun visible in the sky. It occurs sometimes in a short duration of roughly 2 to
9 minutes, depending upon the location, with the possibility of simultaneously seeing the sun rising in the
east while the eclipsed full moonis setting in the west. Can refraction of light in the sky be enough to explain this?
After seeing ships and other objects disappear into the horizon and out of view, many videos have
recorded and displayed the ability to see those once-disappeared objects again using the zooming functions
of cameras pointed towards the horizon. Chicago has been seen from 60 miles away, from the other side of
Lake Michigan. In this case, wouldn’t it have been hidden by the dipping curvature of the earth? The
Pontic Mountains of Turkey have been seen from over 150 miles away across the Black Sea, with the
observer’s height near sea level. How could they be visible under these conditions, if the earth’s global
shape would cause them to be hidden from view? Many other very distant locations and objects have been
observed at great distances when the curvature of the earth should have hidden them from sight. I
remember seeing none of them appear to tilt away from the observer at those distances. Speaking of
strange deficits of earth’s curvature, in the 1930’s during World War II, there was a period of events called
The Battle of the Beams. During that time, the bombers of the German Air Force used radio navigation to
strike targets on the ground accurately during bombing raids at night. Some of the radio waves used at this
time went as far as 330 miles, from Kleve, Germany to Derby, England. Others traveled over 400 miles,
from near the German-Danish border. The radio signals that were detected were 35 MHz frequency, too
high in frequency to “bounce off the ionosphere”. Most tallest antennas at the time were much less than 550
feet high. And the radio signals were sent to airplanes with service ceiling altitudes of less than 23,000
feet. Even with standard refraction to bend the radio signals, according to the heliocentric model’s shape
and size of the earth, the radio waves should have been blocked by solid earth, by calculation, by tens of
thousands of feet of solid earth, but these radio waves were recorded as detectable by English planes, in
those days. This mysterious lack of horizontal dip coincides with many civilian experiments done in
modern times by releasing weather balloons to heights of 100,000-120,000 feet in altitude, and still not
seeing curvature of the earth, or even any appropriate drop of the horizon, at full height of the balloon or
when ascending.
NASA would say otherwise, but they also wouldn’t be very quick to tell you that sometimes optical
distortions are used to change the appearance of the horizon during activities below and near 120,000 feet,
such as curved windows and “fisheye” lensing. It would not be difficult for NASA to fake activities in
outer space, including the ISS, lunar modules and missions, and Mars missions, satellites, and
space-telescopes. They are notorious for photoshopping and editing their images. The budget of NASA
has been in the billions of dollars regularly every year. The most advanced and “realistic” movies about
outer space known to have been made for the cinema, cost much less than 3% of NASA’s yearly budget.
The development of NASA included Nazis, scientists from Nazi Germany who were allowed to stay in
the USA after the war, including Wernher von Braun, but also many others. This was called Operation
Paperclip. Prior to this, in what would become NASA’s Jet Propulsion Laboratory, rocket propulsion
scientist Jack Parsons and others were well documented doing occult, sexual, and pagan rituals. Why
would they ever tell the truth about the earth? Movie director Kubrick had movie sets made to film
‘2001: A Space Odyssey’, which was released to theaters only a year before the alleged landing on the
moon was shown on television in 1969, somehow right on schedule with no real problems to delay the
first “man on the moon”, supposedly using 1960’s technology. They seemed to have traveled right through
the Van Allen Belts twice, at over 3,300 mph to the moon’s surface and back, with no signs of harmful
radiation on them or going through the thin returning vessel. Somehow NASA said they sent rovers to
Mars in the 1970’s, only a few years later. No conspicuous evidence observable by regular civilian
telescope, if any, was left on the moon from man’s time there, after 24 men had landed on it, and at least
8 other unmanned missions had allegedly reached the lunar surface. Over 50 years have passed since the
“man on the moon”.
Transpolar flights are not uncommon in the north. But as of this year 2022 AD/CE, very very few flights,
if any, have ever been allegedly made over the south pole or Antarctica broadly. One or two have
purported to have done this, but even those are suspicious because of the identities of the pilots.
Commercially, flying passengers over or near Antarctica, or even over the Southern Pacific Ocean
generally, would economize fuel and shorten flight times, if the earth was a spheroid. It would be one of
the shortest paths on the earth-ball for flights from Argentina or Chile, to Australia or New Zealand.
Instead, flights from Chile to New Zealand fly over to Los Angeles in the north. Ironically, this flight’s
path would make more sense if the earth was more flat than it was spheroid. Other emergency landings
of commercial flights, appear to veer many hundreds of miles from a more obvious landing location on a
spheroid earth, to one expected on a flatter earth. Try to research yourself by finding flights from Peru or
Chile to New Zealand that don’t have a northern stop or waypoint, which seems to be totally unnecessary.
Why do so many people avoid far southernly flights and excursions? Some have gone on “expeditions to
the south pole”, but they then made a roundtrip instead of traversing fully across Antarctica. Now in
effect, the Antarctic treaty, signed by most nations, illegalizes travel past specific southern points, without
governmental permission, or military authorization. Why is Antarctica protected by this Antarctic treaty,
and has been for over 60 years, when other places like the Amazon rainforest, a genuine location of
biodiversity, have not been so protected? Is it because, if the earth was flat, that Antarctica, the highest
and tallest continent on earth, would be the icy ring around the earth, holding in the waters? Are all the
governments upholding the treaty since 1961, hiding something in or beyond Antarctica? In fact, many
websites have censored videos uploaded to them about theories of flat earth, by making it difficult to find
useful resources that question the heliocentric model, as if they are trying to keep people from researching
it.
The gyroscopic drift of 15º per hour is the only noteworthy evidence contrary to a theory of stationary
earth that I have encountered. Even so, there might be explanations for this drift due to mechanical
rotational drift and slight precession of the gyroscope. Hopefully, experiments done to measure the
gyroscopic drift in far southernly latitudes, may also be undertaken to examine the heliocentric model,
and perhaps these experiments can show the drift decreasing or not, from 15º per hour to 0º per hour,
from the equator to most southern latitudes.
Biblical Evidences and Arguments for Non-heliocentrism:
Joshua is mentioned in both the Old and New Testaments of the Bible. In the tenth chapter of the biblical
Book of Joshua, Joshua prayed for the sun and moon to stop moving. As a result, the day lasted about
twice as long, and the Israelites could see, with this extra daylight, to prolong the fight against their
enemies. The Deity listened to Joshua’s prayer, and the sun and moon did not move from their positions in
the sky. Notice that Joshua prayed that the sun and moon would stop, and did not pray for the earth to stop
rotating. If the earth spins, then on that day, the spin of the earth would have stopped, from 1000 mph at
the equator to 0 mph, and then would have begun again, from 0 mph to 1000 mph, when the sun moved
again. The consequences of such a change would have been catastrophic for everything that was on earth.
According to Dr. Sten Odenwald, on the website nasa.gov :“The probability for such an event is practically zero in the next few billion years. If the Earth stopped
spinning suddenly, the atmosphere would still be in motion with the Earth's original 1100 mile per hour
rotation speed at the equator. All of the land masses would be scoured clean of anything not attached to
bedrock. This means rocks, topsoil, trees, buildings, your pet dog, and so on, would be swept away into
the atmosphere.” Instead of a spinning earth, this account, in the book of Joshua, suggests that the sun
and the moon move around the sky, and suggests that their paths aren’t derived by a rotation of the earth.
This appears to contradict the heliocentric model, so that either NASA and many other heliocentrists
would be wrong and are unintentionally or intentionally deceiving people, or that the Bible is wrong and
a fake or inaccurate account of events, disproving Christianity.
In Genesis 1, on the second day of creation, the Deity created something called a firmament, which
divided waters above from other waters below it. If the firmament split waters into two places, it may have
been a solid structure, so that both waters would not return to join together again. The Hebrew word in
Genesis 1:6-8, which is translated “firmament”, is closely related to a Hebrew verb used to describe
hammering, beating, or stomping solid objects into thinner ones. Job 37:18 uses this verb (“raqa”) to
describe an action done on a part of the skies that is “strong like molten metal”, which describes no part
of the atmosphere in heliocentrism, which would have been passed through many times if rockets have
been sent beyond it.
After that, on the third day of creation, plants grew on the earth before the sun existed. This is completely
contrary to the idea and supposition of a cosmological “Big Bang” to originate the sun. The Big Bang
Theory has been promoted as the precursor and antecedent of heliocentrism. Biblically, the sun and moon
and stars were all created, on the same day, but definitely after the origination of the oceans, earth, and
plants. And the moon was not described as a rock or mineral, in the Bible, but described as a “lesser light
to rule the night”. Many scientists admit that the moon is illuminated by something other than the sun or
earth, hypothesizing that ‘galactic cosmic rays’ cause its photonic luminescence. According to Genesis
1:14, the moon and sun and stars were all put inside the firmament of the heavens. Thus, all of the stars
were placed into this firmament. The firmament divided the waters above from the waters below (Genesis
1:6). This would mean that the firmament is filled with stars, and that there is water above the stars that are
inside the firmament. All of this evidence suggests that the earth does not move, but the sun, moon, and
stars move within the firmament. The firmament may be a glassy or icy blue colored (Ezekiel 1:22-23)
structure.
From studying a Hebrew version of the Bible, I noticed that on the fifth day of Creation, the Deity created
birds to fly “across the earth, across the surface of the firmament of the heavens” (Genesis 1:20). This
surface might refer to the bottom surface of the firmament which faces earth. This aforementioned
firmamental structure has continued to uphold the waters above, even in the time of Israel’s king David
(Psalms 148:4), well after the Great Flood of Noah’s time. The Psalms mention the “waters above the
heavens”, which may be above a dome-like firmament supporting those waters above. The firmament has
been speculated to be perhaps 100 to 400 miles (160-640 km) in elevation, and estimated to be the reason
why electromagnetic waves can be “bounced” from the sky when they reach a sufficient height. It’s
possibly the reason why experimenters can produce an artificial source of light or guide-star, by shining a
laser into the sky, and light from the laser beam is reflected by some reflective component in the high
skies, and returned to a telescope.
At least three people in the Bible speak and prophesy about the stars falling: Isaiah (Isaiah 34:4), the
Messiah (Matthew 24:29, Mark 13:25), and John the apostle (Revelation 6:13). In Revelation 6:13, the
stars fall specifically to earth. The other verses may be interpreted as the stars falling to earth. In the
heliocentric model, most stars are tens or hundreds of times larger than the size of the earth. And they
would completely melt and dissolve the earth before contacting it. How then could the stars fall to earth?
Perhaps they are smaller and nearer than heliocentrism predicts. Perhaps they are not enormous spheres of
gas zooming through outer space, but are instead some kind of lighting sources within the firmament,
moving along their paths in the sky, as the earth remains motionless beneath them (Psalm 104:5,
1 Chronicles 16:30, Psalm 93:1, Psalm 96:10). Perhaps this is why Isaiah spoke of a place above the stars
(Isaiah 14:13).
Chapter 17: Evolutionary Biology
When the heliocentric model is believed, with the earth spinning around the sun in a vast galaxy, the
consequence is a belief in a very distant god, instead of a Deity who may be in the heavens directly above
a firmament in the sky. Or the consequence may be a belief in no god, life spontaneously appearing after a
heliocentric solar system, with highly regular cycles for timekeeping, originated from an explosion from a
single point. Heliocentrism supports belief in life on distant planets. If these many planets exist, then
people will tend to believe that biological life could spontaneously appear on one of those planets. If the
earth is stationary instead, if a starry firmament exists, and if the earth is not globular, then people on the
earth would be more likely to believe in a Creator to have made those things. It is clear that heliocentrism
has naturally developed and advanced into theories of spontaneous life.
Due to heliocentrism, the idea, of spontaneously appearing life, has been taught as if it was correct
science in some schools and colleges. But, how many cells or viruses have been artificially synthesized,
made from only inert components? Its numerous unresolved pretensions prevents evolutionary biology
from being anywhere near a primary theory ready for scholastic dissemination. Among the following
ideas are very unconvincing: intermediate stages in evolution of eyes and sight, collaborative coevolution
of sexes of a species, evolution of wings and flight, intermediate states in evolution of arboreal nesting,
intermediate stages of cardial / cardiac organs, evolution of beaks, evolution of beavers’ behavior to build
dams, evolution of structures for dental mastication, and intermediate stages in evolution of the Krebs
Cycle or Citric Acid Cycle. For more information about those issues, I recommend visiting the website
‘evoillusion.org’, if it’s still available to reach.
Instead of a creation by a designer, some people have believed that the earth is a wobbling sphere in a
galaxy, wherein mutations, in cellular genetic and epigenetic sequences, resulted in useful cellular
structures and behaviors. Wouldn’t the system undergoing mutation need to already be able to sustain life,
and to allow adaptations to become beneficial? How can any organism adapt to an environment without a
system for adaptation? How many definitely beneficial mutations have been proven and documented?
How can these novel mutations be distinguished from adaptations which come from a system that already
adapts anyways? How could any mutating organism survive millions of years until all of the useless or
harmful cumulative mutations became useful?
When leaders of people believe in evolutionary biology instead of a Creator, they will devalue human life.
Wars and violence and genocide result. This violence affects creationists, atheists, agnostics, and others.
When people believe that they and other people are primates, they have no reason to act morally or
righteously, unless they perceive a sufficient benefit for themselves. The lack of morality erodes society, as
lack of belief in a Creator leads to sinfulness, and sinfulness leads to trickery and betrayal, and trickery
and betrayal leads to distrust, and distrust leads to lack of cooperation. The society will eventually arrive
at a failure to sustain its operations. If most of the population won’t cooperate with its other members, the
cooperative activities will cease to produce the benefits of collaborative labor, projects, and enterprise.
Those who disbelieve the existence of spirits, or the resurrection from the dead, or ‘Judgment Day’,
extrapolate from their nihilistic beliefs that polluting the earth and seas, and biologically corrupting
humans and plants, and damaging ecosystems, will not matter to themselves after or even before their
deaths. They will solely care instinctively about the events of their own lives, if even that.
Chapter 18: Secretive Societies
The heliocentric model promotes the theory of biological evolution. Biological evolution promotes
atheistic beliefs. Atheistic beliefs and Reasonings promote potentially immoral and evil means towards
selfish ambitions. Those who are like this, will willingly join groups formed in bygone days, which are
willing to collaborate to achieve those ambitions. If alone, an immoral person probably won’t achieve
much. In a group, however, the immoral person would be able to achieve their selfish ambitions much
more easily.
It is absurd to think that during thousands of years of human history, that there have been no collaborations
of conspirators, or cabals, or secretive societies, or partnerships with wicked ends. Now, consider the
current state of affairs in the world. Even without much trust between members, there are many ways to
force collaboration between conspirators: blackmail, competition, deception, suppression of knowledge,
hostages, oaths, surveillance, mutually-assured harm, incentivization, brainwashing, temptations,
punishments, and various other recourses. Immoralized people will obviously consider joining these
secretive societies, practically secretive in order to be able to deceive the public, interested parties, their
newest members, and their lower ranks. Not every secretive group is sinister or evil, but many would be.
Today, there are plenty of evidences of secretive groups with blatantly anti-Christian or unchristian
activities. Any group of people where Christians are excluded (Mark 16:14-16), where any swearing is
done or oaths are taken (Matthew 5:34-37), and where people join to receive worldly power or wealth or
fame (Luke 22:24-27, John 14:27, John 5:44, Luke 12:33) may be. Some may endorse unrighteous
violence (Matthew 5:38-39). If you research on the internet, you can be shown that many “astronauts”
and politicians and military personnel have joined these secretive groups that swear oaths and do other
things which are offensive and averse to Christ’s teaching. These sinister secretive societies delegate
figureheads, diplomats, ‘puppets’, and representatives to construct a benign appearance as a guise. Their
actions and hidden dealings may not be so benign. Consider the deception and intrigues of most politics.
According to the Book of Daniel, chapters 10 through 12 specifically, there appears to be no genuine
republics or democracies now, or probably ever. It mentions monarchs and despots only, as rulers, who
would rule over most of the world, from Daniel’s time until the end of days. This means that, biblically,
any republic or democracy, or any non-monarchy, is fake and a pretense, and has a monarchy operating
them. Even most of the divisions between nations are arbitrary, decided by a more superior monarchy.
The words of the Messiah agree with this. He mentioned: a “ruler of this world” in John 14:30. In Greek,
“ruler (or leader) of this world” is “kosmou archon”, and is related to the English word ‘cosmos’ and the
prefix ‘arch-’ . Was the Messiah speaking about some monarchic leader, leading a secretive group that
rules over multiple nations? How else could that leader have tried to lead the world?
Chapter 19: Theory of Demons and Paganism
Ancient pagan cults seemed to operate in a similar way as some of these evil secretive societies and
groups do. Firstly, they deceived their members with idolatry. They used fear, oaths, concealment of
knowledge, rituals to tempt and blackmail their members, murder (human sacrifice), temptations of
hidden knowledge and powers, brainwashing, punishments, and other methods. Secretive societies and
pagan groups are practically very similar in the methods that they might use. However, there are at least
two advantages that paganism has that “non-religious” evil secretive societies don’t have: devotional
religious fanaticism, and evil spiritual undertakings and pursuits and influence. These secretive pagan
cults might exist in modern times. Ancient paganism is considered a historical fact. They used to do
weird evil ceremonies and human sacrifices, according to biblical, archaeological, and historical accounts.
But why would they stop? There seem to be no historical reasons for the ancient pagans to discontinue,
and the apostle John prophesied in Revelation about idolatry occurring even in The Last Days. This
implies that evil pagan practices continued secretly, and are operating today as modern pagan groups, that
themselves operate partially within secretive societies. See the following diagram.
(In this diagram, members of idolatrous religions are included in either the secretive pagan cults as
members of their beguiled unaware lower ranks, or the evolutionists & atheists if they only indifferently
follow the religion as a tradition or because it is popular.)
Modern secretive pagan groups might be contributing largely to modern societal decay through
entertainment, music, and other means of expression. This moral corruption is evident with only a
cursory scrutiny of modern times. Increasingly perverse notions are increasingly distributed by
commercial, scholastic, and governmental methods. If this is so, pagan cults would need to influence:
most predominant corporations, industries, businesses, publishers, and “politics” which produce and
disseminate these means of expression. These are the likely connections between pagan cults and
nefarious secretive societies. Most leaders of cultural and commercial influence, either gain or enhance
their influence and position in the world, after joining a nefarious secret society, by which they can
become influenced by one or more pagan cults, these cults having indirect influence or direct partial
operation within those secretive societies. Moreover, many sufficiently immoralized people may be
willing to join a pagan cult nevertheless directly, without the intermediate step of the secretive society.
Spurious glamorization and lures interest them due to partial understanding. The public facades of
secretive pagan organizations and campaigns, even already nowadays losing their masking, attempting
to show themselves as innocuous or tame publicly by displaying their most ignorant lowest ranks of
members, hide continuations of ancient pagan practices. Clearly, people doing evil would not so blatantly
express their evil to an undecided and unconcerned populace. They would, of course, try to hide their
depraved activities. They would also aim to universalize and integrate some of their behaviors into society,
in the meantime.
Grievously, the influence of secretive pagan cults might extend beyond corrupting culture. I will attempt to
explain a theory that may link epilepsy and demonic possession and various mental illnesses to pagan
practices and cults. At various sections of the Bible referencing the time before Christ’s birth, including
Ezekiel chapter 8, the Israelites, along with their elders, had fallen to the influence of paganism and
idolatry, and their corollaries and extrapolations of witchcraft and sorcery. Later, in and around the time of
Christ’s ministry, multiple instances of demonic possession, and effects of infestations of unclean spirits,
were documented. By itself, the New Testament documents more than twelve distinct examples of this.
Yet, the society in which Christ lived was Jewish, and, at that time, the other Israelites around Him -albeit
imperfectly- supposedly observed the Torah and Mosaical Laws. How then could they be troubled and
entangled with unclean spirits and demons?
How and why can a troubling spirit begin to bother anyone? One helpful hint to explain is in 1 Samuel
chapters 15 and 16. These chapters record that Saul disobeyed a direct command from the Deity. In
chapter 15, Saul’s rebellious disobedience is unquestionably correlated to divination, witchcraft, and
idolatry. (This is especially clear from the Hebrew version.) In 1 Samuel 16, the spirit of the Deity went
away from Saul, and a troubling spirit went to him. This was logically as a result of Saul's disobedience.
The Hebrew word describes that troubling spirit as “bad”, “troublesome”, “harmful”, or “generally evil”.
The “troublesome” and “generally evil” spirit arrived after Saul committed his disobedience and rebellion,
which was directly associated with divination (and divination is associated several times in the Torah to
witchcraft and idolatry). I infer that the Gospels, and other places in the New Testament, describe demons
and troublesome unclean spirits of a similar kind: “generally evil”, “harmful”, and “troublesome” spirits
resulting from sins of rebellion, divination, idolatry, and witchcraft.
Ezekiel 8, 1 Kings 16, 2 Kings 21, and other sources, biblical and extrabiblical, explain and indicate that
both the kingdom of Israel’s and kingdom of Judah’s pagan and idolatrous activities were recurrent, and
often secretive and hidden. I theorize that some pagan affairs still happened around the days of John the
Baptist, resulting in the demonic possessions. At that time, techniques -which are also possibly involved
in what is presently known as ‘satanic ritual abuse’- may have been employed to cause any participant in
pagan activities, whether it be an abuser or one being abused (or anyone else involved), to forget what
happened during the pagan activities. People possessed by unclean spirits, in the Bible, seemed to have
multiple entities, each with its own consciousness, inside of them. Within one of these people, one or
more of these consciousnesses, could have participated in the secretive pagan activities, excluding other
consciousnesses from participating in the activities or remembering events. Modern science shows that
similar results can come from such pharmacological administration as anesthesia and sedation, although
other techniques may also exist, such as psychological ones.
Pagans and idolaters, in those days, could have been abducting children or adults either for human
sacrifice or for mental ‘programming’. Firstly, it is biblically and archaeologically confirmed that human
sacrifice occurred in some pagan rituals, and that the kingdoms of Israel and Judah both engaged in
paganism. Therefore they possibly were committing human sacrifice. Human sacrifice requires a human
subject to sacrifice. From where would pagans and idolaters obtain the people to sacrifice? One possible
way is by abduction of children or adults. Consider suspected conspiracies like ‘Pizzagate’ and modern
human trafficking, which may be partially done for this purpose. Secondly, pagan rituals, ceremonies, and
activities would have been potentially very traumatic for those involved, as they could have involved
fornication, violence, perverse speech, and other unrighteous things. It is not impossible that a procedure
or process of mental programming or brainwashing, could have been involved at some point during the
history of paganism. People, who were possibly brainwashed or programmed themselves, may have used
traumatic fear and torture on adults, or the obedient naivety of children, to cause them to sin and forget,
perhaps coercing them to participate in the pagan activities, including human sacrifice, torture, sexual
perversion, and other atrocities. These horrid experiences and the coerced participation in them,
theoretically would have been more than enough to cause evil and unclean spirits to harass those involved
people. And they would not remember how the unclean spirits appeared or originated, because of the
trauma repressing memory of experiences and because of techniques of mental programming and
repression of memories.
This theory might explain John the Baptist’s outcry to the crowds in Luke 3:7-10, calling them “offspring
of poisonous snakes”. In ancient Greek, the word for this crowd refers to people generally, or to the
common people, not specifically to people like Pharisees or Sadducees. If the theory is accurate, he might
have been referring to common people’s participation in evil pagan rituals and ceremonies, things they
themselves would not have (completely) remembered that they had done. John the Baptist himself may
have been completely unaffected or untouched by pagan abductions and rituals, as he had been born to
exceptionally righteous parents, and had spent some portion of his life separate and far from normal
society, in the wilderness, where whatever percentage of the people living in the civilized areas, who may
have been brainwashed during participation in pagan activities, may not have reached him.
Today, doctors diagnose numerous cases of mental illnesses and epilepsy with no known causes, but
some, or perhaps all cases of epilepsy are caused by demons or unclean spirits, according to Matthew
17:14-20. As previously indicated, these unclean spirits and demons may have obtained the ability and
reasons to enter into the common people of the Jews, in the days surrounding Christ’s ministry, if some
of the common people were subjected to the aforementioned gruesome experiences. There have been
links between traumatic events and dissociation, some heinous experiences causing a person’s identity or
consciousness to split into multiple consciousnesses, so that one of them can experience the traumatic
events and effectively “shield” the others from remembering or experiencing. This could be a natural
psychological mechanism of defense against overwhelming and imposed circumstances. Theoretically,
dissociation in this manner, combined with physical and mental harm, techniques of mental programming,
and combined with access given to evil spirits, would together be adequate to explain epilepsy, and
perhaps other mental illnesses.
Although some pagans who abducted and involved others in these circumstances did so intentionally,
other pagans may have themselves been programmed or brainwashed to sin and then forget what they do.
Perhaps, a cycle could have emerged, in which people affected when they were younger, affect others
later. Then the others affect more others. This cycle could have begun in ancient pagan cults, and
theoretically may be operating still today. Evidence for this includes Sigmund Freud’s claim, in his letters
of 1887-1904, of his possible discovery of sexual cults continuing from ancient cults, during his
psychoanalytic investigations into the memories and thoughts of others. More evidence includes the
Satanic Panic of the 1980’s. In the late 1980s, according to a 1990 edition of ‘The Guardian’, a BBC
survey of British police forces found that five cases of networked abuse, where either multiple abusers or
multiple abused children were known to each other, involved claims of ritual or satanic abuse. Around
2016, suspicious activities related to abuse and possible trafficking of children were linked to some public
figures and pizzerias, which would become known as “Pizzagate”. If true, the pagan cults and secretive
societies, who were responsible, would have attempted to hide evidences and would have disputed reports
of these controversies, to public outlets of media, to prevent exposure of the truth. And they may have
been mostly successful in tranquilizing the common people so that few would attempt to investigate these
activities or remain suspicious. And this would have been very simple for those who can influence the
entertainment industry to have the following lyrics: " 'Cause I know you got a bad reputation, Doesn't
matter, 'cause you give me temptation, And we don't gotta think 'bout nothin' ('Bout nothin')” “And boy,
I got ya, 'Cause tonight I'm making deals with the devil, And I know it's gonna get me in trouble”, loudly
blaring in public spaces, gyms, shopping centers, and other places, in the same year as the “Pizzagate”
controversy, in 2016. People have a limited amount of attention to give each day. Consider if the richest
and most influential corporations really would allow fair competition for this attention with other
companies? Perhaps they would use “predictive programming” to cause COE to go to a memory of a
previous experience, so that it is divided in a similar future experience? Or, naturally, would societies
form, for businesses to protect their own businesses’ economic gain against competition? And could
these societies be secretive? And would the secretive and influential nature of these societies attract
people or entities who want to influence the world? Could the world be gradually corrupted this way?
Unfortunately, along with the cultural erosion and corruption, human trafficking and mental programming
have been expected to continue, in some degree, from ancient paganism until near the last days
mentioned in Revelation 18:9-13.
Chapter 20: Possible Future?
So far, the development of the possible deceptions has been: indoctrinate people, when they are very
young, to believe about a globular earth spinning in a large moving universe, then have them naturally
progress to believe that those things were started by an explosion, or Big Bang, which makes any
potential deity seem distant, and humanity insignificant and randomly appearing. Then, they indoctrinate
with evolutionary biology at young ages, which causes further progression to disbelief any existence of a
deity, and will prime them for either unambitious living, or a willingness for membership into secretive
groups to have a chance to advance in their ambitions. They will either be influenced by paganistic cults
in these groups, or they will engage pagan practices outright, or they will be easily indirectly influenced by
them commercially and by other means controlled by the secretive groups they do not join. The influence
of these groups upon the world through entertainment: distraction and suppression and corruptive
exhibitions, broadly affect large populations unjoined into secretive societies, to further accelerate their
eroding morality, in conjunction with godlessness of evolutionary biology.
The secret pagan groups and cults will likely gradually attempt to become more public by attempting to
recruit many into witchcraft, magical, and secretive societies. Eventually, they might do more of their evil
activities more openly, due to popular toleration, after adequate desensitization and deficient morality of
those around them. Finally, the events of Revelation 13 and onwards would occur. The events concerning
the “Beast” of Revelation seem to require not a totally atheistic society, but a majority of pagans. But we
instead are comforted by the Messiah’s teaching in such chapters as Luke 12.
[End of Book 2]
Special Thanks to Mikola, Ildemberg, Stan, Steven P., G. J. Livigni, Tracy, Matthew DeGarmo,