SECTION   1   -   Supporting Evidence  -  Research
 
SECTION   2   -   Click here for Section  2   -   Unconscious  Frameworks  in 
                             Your  Consciousness
 
SECTION   3   -   Function and Operation of Collective Consciousnesses
 
SECTION   4   -   Postulated Universal Language Meanings of Language Sounds
 
SECTION   5   -   Music Recommendations

-   Scroll down to read   -

Section   1
Evidence and Research

Research on the universal verbal language considers the theory that there are universal associations and universally known meanings of sounds used in verbal languages.    One of the postulated associations is that certain speech sounds, identified by linguists as voiced fricatives, are the phonetic symbols of, or representations for collective social acceptance, approval, or collective toleration of unprovoked, impulsive violence in a culture or collective consciousness – both in relations between individuals within the group, and in the collective attitude of the group toward other groups.

Voiced fricatives are consonants like "v" , "z" , "th" in "them", the sound of "s" in the word "usual", or the "z" in the word "azure", a consonant symbolized in the International Phonetic Alphabet as " ", and " j ", a consonant considered by linguists to be a combination of "d" and "".    They're made by vibration of the vocal chords ( that is, voiced ) and friction ( fricative ) between speech organs such as lips, teeth, tongue, or some other speech organ .    For instance, lips and teeth are used to make "v" .    There are several other voiced fricatives in the International Phonetic Alphabet that do not occur in English.

The theory does not say, and should not be considered to mean that the relationship is an imperative among humans.   The theory only postulates that a social and conscious environment is created that facilitates, or contributes to a culture in which unprovoked, impulsive violence is considered to be approved, expected, or an unavoidable and unalterable part of human nature that has to be tolerated in that group or collective.

In general, among humans, intentional training from parents or providers , and the example set by parents or providers virtually always supersedes the influence on the individual of the sounds that are used in a language.

I believe that there are unconscious framework structures in the consciousness of all normal humans, frameworks that form the organizing structures within which humans learn the language of their parents or care-givers.   First, though, I'm going to describe a real instance in which it is possible that understanding the universal language provided a means of communication of a state of mind when no communication was possible in English, or any previously known language.    It involved a boy – about a year old – who was too young to know or speak English.   The boy's father was pushing him around a supermarket in a shopping cart, pretending to ignore him, and pretending that the boy was too young to understand language, or know what he was saying when he verbalized sounds.    The boy was, to most observers, babbling in an ordinary voice, but he was repeating the same sounds – a syllable ( a non-English word ) – over and over again : "dtha", "dtha"; "dtha", "dtha"; "dtha", "dtha" ( with "th" as in "those", and "a" , as in "ah" ).

According to the postulated universal language associations, two of the relations that are instinctively known to all humans and all infants are "d" and "th" as in "those" .   According to the relationships postulated in this work, the universal language meaning of "d" is awe, wonder, or subordination, and the universal language meaning of "th" is the anger of god, the anger of the infinite consciousness.

I interpreted the meaning of the verbalizations of the child on the basis of my postulated universal language meanings of the consonants, and I interpreted the verbalizations of the child as indicating that the child was aware of, and in awe of the anger of god.   I interpreted the verbalizations as indicating that the the father had expressed pre-emptive anger at the child, probably in the parking lot before they had entered the store.   I interpreted the child’s obsessive and continuous repetition of the syllable as an indication that the father had probably threatened the boy using the anger of god directed at the boy, and said something like: "We're going into the store now, and I don't want you acting up in there.   I don't want you causing any trouble in there."    The verbal admonishment probably lasted longer than that, but that is the idea.   The child probably didn't understand the specific words his father had used, but (as any non-human animal could) he had very probably understood the tone of his father's voice – he understood the anger and the threat – and he was going to announce what his father had done - as I would interpret it - accusing him of something he hadn't done – to anyone who could understand the meaning of the syllable he was repeating over and over, in the language he instinctively knew – the universal language.

The two papers on universal language research, the papers on the theory of linguistic derivation ( other sections of this site ) describe some research and the evidence that has been gathered so far on the existence of universal language associations between voiced fricative consonants, and collective, social approval or toleration of unprovoked violence .   That research so far, has, according to the evaluations and classifications used, and according to a measure called "²" or chi squared, resulted in about a 95% probability that there is an association between collective approval or toleration of violence in a culture or language group, and the presence of the consonants considered, the voiced fricatives, in the language of a group ( see results chart on the last two pages of the study - “Theory of linguistic derivation: continuing study” ).

The work completed so far also appears to gain some real credibility and significance due to the unconditional and monolithic resistance and opposition, to date, of the controlling group – those in control of the economic resources and research funds in this country – to any and all further research in this field.    The academic and economic establishment of the United States and Western countries, to date, have absolutely and unconditionally opposed, and effectively prevented any further research in the field – research that could prove or invalidate the theory.

If the hypothesis is correct, it would establish that it is very probable that there is a universal verbal language and that there are universal associations between the sounds used in a language and some of the characteristics and attitudes of the culture and the collective consciousness that uses the consonants.

There are several other studies that support the idea that there could be universal associations between language sounds and specific meanings .   One of the first was published by Edward Sapir, an early linguist, ( "A Study in Phonetic Symbolism" , Journal of Experimental Psychology, Vol. 12, 1929, P. 225-239 ).    Sapir considered whether there are universal associations between some language sounds and the meanings individuals imagined were associated with those sounds.   He found that in the case of some consonants, and at least two vowels - short " i " and long " o " - English and Chinese speaking experimental subjects consistently attributed larger size to nonsense words that had a long "o" between two consonants and smaller size to nonsense words that had a short " i " between two consonants.   Sapir concluded that some consonants and vowels " sound bigger " than others.   The work suggested that some language sounds may have meanings or associations that are universal to all, or most, people. (see additional studies in "Introduction" to this work, and bibliography in "Introduction")

The theory postulates that the universal language meaning of voiced fricatives and other sounds used in languages are instinctively known to all humans from birth, and that, effectively, infants living in groups that use voiced fricatives are taught by their parents, providers, and other participants in the language that unprovoked violence is natural, unavoidable, and approved by the group, or is a form of behavior that has to be tolerated by those who want to participate in the group.

There is also some evidence from the behavior of other animals that indicates that it is possible that some sounds could act as cues, or triggers that encourage people to approve of unprovoked violence, or to believe that unprovoked violence is acceptable, or something that has to be tolerated. Nikolaas Tinbergen did a great deal of research on the behavior of stickleback minnows.   During the mating season, male stickleback minnows stake out a territory and the lower half of their bodies turns from white to bright red.   During that time, they will usually attack objects that enter their territory if the object is red on the lower half .   Ordinarily, during that time, they will not attack an object as frequently - from an elliptical form, to a model that looks nearly exactly like a stickleback minnow - if the object is not red on the lower half. In other words, if the model was turned upside down, with the red side on top, the male would seldom attack it. So the triggering cue for a male minnow defending a territory is red, lower half – attack . ( N. Tinbergen, "Social Releasers..." Wilson Bulletin, 1948 , Vol. 60 # 1, P. 6 - 52 ).

Other researchers have found that some behavior patterns of stickleback minnows, such as nest construction, and the zig-zag courtship pattern or dance of the minnows, are instinctive and are known to, and accurately performed by minnows raised in complete isolation from any minnows that performed the behavior patterns.   In other words, some forms of behavior, and some cues that trigger specific aggressive actions are instinctively known in some animals. As I said, among humans, some sounds, the voiced fricatives, are postulated to act as symbolic triggers or cues that encourage and promote attitude formation in individuals; they encourage participants in a group to accept, approve of, or tolerate unprovoked violence.   They should not, however, be considered to be, or to act as imperatives that trigger violent behavior among humans, as the cues for violent action in stickleback minnows approximate.

Section     2
Unconscious Frameworks in Your Consciousness

The theory postulates that there is a universal language instinctively known to all normal humans from birth; that the universal language meanings of all language sounds, rhythms, forms of word structure, and all grammatical structures are instinctively known to all normal human infants, and are understandable to infants from the time they are able to discriminate sounds used by their parents or care-givers to communicate with each other.

Before going on to the framework structures, there are several ideas and concepts that have to be introduced.   Most of them were used by Benjamin Whorf, a self-taught linguist (1897–1941) whose work is, and was, associated with the work of Edward Sapir.   Whorf used some ideas and perspectives that can be helpful in understanding the influence of language and culture on consciousness.   Before considering Whorf's ideas, though, a caution should be stated.   Whorf was an ethno-centric individual who served the interests of Western culture above the interests of the human community.   He used the term " savages " to describe all native American groups.   His thought processes and ability to use and integrate the information he gathered to serve the interests of the human community were severely limited by his unquestioning allegiance to American popular prejudices; and his dependence on American economic structures, and on American and Western collective consciousness.   In other words, he was severely limited by his loyalty to and economic dependence on the American collective consciousness above responsibility to the collective consciousness of the human community.   Whorf did a great deal of research in the 20's and 30's on several languages, some of which were very different from western languages.   His research on Hopi, Shawnee, Sanskrit, Hebrew, Aztec, and other languages, led him to understand that:

" the forms of a person's thoughts are controlled by inexorable laws of pattern of which he is unconscious .   These patterns are the unperceived intricate systematizations [ordering structures] of his own language - shown readily enough by candid comparison and contrast with other languages, especially those of a different linguistic family.   His thinking itself is in a language, in English, in Sanskrit, in Chinese.   And every language is a vast pattern system, different from others, in which are culturally ordained the forms and categories by which the personality not only communicates, but also analyzes nature, notices, and neglects types of relationship and phenomena, channels his reasoning and builds the house of his consciousness . "
(Benjamin Whorf, Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf, ed. John Carroll, P. 252)

Another concept used by Whorf is the observation that every group and language incorporates an " unspoken philosophy ", or a collective consciousness.   The collective consciousness of a group can be considered in two parts.   The first part could be roughly defined as the collectively held or assumed, and linguistically expressed system for organizing reality, and imposing an ordering structure on the universe – the segmentation of reality imposed by the group on the universe and expressed through the language.   This is the ordering structure that the group considers to be self-evident, obvious, and natural ( such as logic and reason in Western cultures ).   Second, the collective consciousness is an embodiment of the norms, values, attitudes, ideals, aspirations, and the assumptions about human nature that are communally accepted, assumed by the group, or considered by the group to be worthy of emulation.

Whorf introduced ( to Western cultures) an ordering structure for the universe that is very different from the Western segmentation of reality in an essay that compared western languages and cultures to the language, culture, and collective perspective of the Hopi of Arizona ( " An American Indian Model of the Universe ", from Language, Thought, and Reality ).   Whorf observed that Western cultures impose two broad organizational forms on the universe and on physical and material reality : time and space - in normal reality (at less than the speed of light ), with space as a three dimensional quantity, and time as a one-dimensional linear quantity starting with the past, moving through the present and into the future. The Hopi, on the other hand, use a language that, according to Whorf, includes no implicit or explicit reference to time at all.

According to Whorf 's work, the Hopi language and collective consciousness divides the universe into two broad realms : manifest or objectively observable reality - past and present - and the world of the subjective, unmanifest , or manifesting.   The Hopi word for subjective reality is tunátya which also means the realm of hope or hoping.  In the Hopi language and collective consciousness, the realm of tunátya is, to quote Whorf, " . . . the realm of desire and expectancy, the world of causes and purpose, the realm of thought thinking itself out from an inner realm ( the Hopian heart ) into manifestation ."   Comparing the two systems and organizing structures, again, one system considers time as a linear quantity, starting with the past, flowing through a continuously moving present, and into the future.   The other system views and conceptualizes time and reality as beginning in what we ( Western cultures ) call the future, and the Hopi call tunátya, "…the world of causes, purpose , and hope …", and ending in what we call the present and past, or observable reality, and what the Hopi describe as " hoping comes true. "

This is the reality and perspective of the infinite consciousness, or god. And this is the real contribution of the Hopi group to the human community – preservation of a perspective – the perspective of the infinite consciousness or god – from which it is possible to examine and consider your own consciousness before you learned any language and before you developed long-term memory – a perspective from which it is possible to consider comparing the languages and the collective consciousnesses of different language groups and determining whether there are universal associations between the sounds used in communication systems and the collective consciousness and characteristics of a linguistic group.

Again, the theory postulates that there is a universal language instinctively known to all normal humans from birth; that the universal language meanings of all language sounds, rhythms, forms of word structure, and all grammatical structures are instinctively known to all normal human infants and are understandable to infants from the time they are able to discriminate sounds used by their parents or care-givers to communicate with each other.   The theory on universal language, again, postulates that the voiced fricatives are phonetic symbols that represent social approval or social toleration of unprovoked violence in a culture or collective consciousness.   The hypothesis postulates that, in human cultures, the hearing and use of voiced fricatives act and operate as cues or symbols that encourage individuals and infants to identify themselves with the attitude of the group and the collective consciousness - the attitude that unprovoked violence is approved, accepted, or a form of behavior that has to be tolerated in that group because it is natural and inevitable.

When an infant gains the ability to discriminate the language sounds used by its parents or providers, it says to itself :    those are the sounds my parents, or care-givers, or those big ones, are using to communicate with each other.   I know what those sounds mean in the universal language, but I don't know what they mean to them, my parents in the language they're using to communicate.  I'm going to have to use the sounds they use, and I'm supposed to accept or agree with the attitudes and perspectives that those sounds mean in the universal language, because it looks like the group that my parents are a part of likes or approves of the universal language meanings of those sounds and structures.

In English-speaking cultures, in relation to the sounds considered in the research, the infant says to itself :   " my parents are using "z ", " v ", " th " , and " j " sounds , so they approve of, or they tolerate violence in their culture, or the group that they're part of,   that is,   the group or collective consciousness my parents are a part of, approves of, or tolerates violence.   if I want to communicate with them I'm going to have to learn the language they use, and use the sounds they use.  they – the parents or care-givers – provide for all my needs – they take care of me so I guess I should go along with this communication system thing and learn the language they're using, so I can communicate with them so they can know what I want and I can know or learn what they want from me and I can learn what this reality thing that's going on around me is all about . "

This knowledge, then, of the universal language meanings of the sounds, the word forms, and the grammatical structures the parents use to communicate becomes part of the framework, the structure that imposes order, meaning , and relevance on observable reality for the infant.   The knowledge of the universal language meanings of the sounds and other language structures becomes part, or most, of the framework within which the infant learns the language or communication system of its parents or care-givers.

This knowledge and understanding of the universal language meanings of the sounds and language structures its parents use to communicate develops into neuron connections in the brain of the infant before it learns the meanings of the words its parents use to communicate.   This knowledge of the universal language meanings of the sounds and language structures used by its parents or care-givers also becomes part of its link to, or, as it is commonly described, interface with, the infinite consciousness or god.

Consideration and examination of these universal language structures in the brain, and in consciousness, by grown individuals from a scientific perspective, has to be, and can only be constructed as abstract thoughts or hypotheses.   Abstract thoughts can normally only be communicated to others using the communication system of the collective consciousness in which the being exists – the communication system of a human, or terrestrial language.

To review , the associations between the universal language meanings of the sounds an infant's parents use to communicate, and the attitudes the infant is taught or encouraged to accept or adopt are normally hard-wired as synaptic connections between neurons in the brain by the time the infant begins to limit its babbling and vocabulary only to the sounds used by the parents, which normally occurs at about 18 months.   The knowledge of the infant's understanding of the universal language meanings of the sounds the parents use to communicate normally becomes a part of the infant's consciousness before the infant develops long-term memory, which usually occurs at about age two.   Normally, knowledge of the universal language meanings of those sounds is simultaneously consciously and physically internalized in the form of synaptic connections between neurons as the babbling and vocabulary of the infant evolves toward limitation to the sounds used by the parents - before the infant develops long-term memory.   Knowledge of the creation, existence, and formation of the universal language framework for ordering perceptions and reality usually cannot be remembered because the associations and neuron connections were formed before the infant developed long-term memory.

The theory suggests that the collective will ( the collective ambitions of the group in relation to the human community ), as well as the values, attitudes, and organizing system for reality of the group, are expressed and transmitted through the universal language meanings of the sounds, syntax, grammatical system, and other structures of the language of the group.   The theory further suggests that the collective will, values, attitudes, and organizing system ( for reality ) of the group are incorporated into consciousness in synaptic connections as the individual learns to communicate in the language of the group, and before the individual develops long-term memory - which is the reason that most groups assume that the attitudes, values, assumptions about human nature, and organizing structure for the universe of their group are the only obvious, reasonable, and self-evident ones that could exist.   The existence of these frameworks cannot usually be seen, observed, or considered by the individual because, in most cases, conscious awareness of the process of construction of abstract, analytical thoughts , occurs only after those thoughts have been converted into and constructed in a terrestrial language - a communally accepted communication system – until they are constructed in a form that can be communicated to others – the form of a spoken – or terrestrial - language.   Conscious awareness of abstract thoughts usually occurs only after those thoughts have been filtered through the universal language framework structures, the rules of word structure and grammar of the language, and formulated in the language of the group in which the individual exists.   In an essay referred to earlier, Benjamin Whorf said that , ". . . thinking itself is in a language . . ."   What I think he may have meant was  -  conscious awareness of thinking, or consciousness awareness of the construction of a thought, normally comes about only after a thought has been interpreted and translated into the structure of a terrestrial language.

The research on universal verbal language will probably continue to support the idea that the thought process for construction of abstract or analytical thoughts begins well before a thought becomes consciously known to an individual, and that by the time an abstract thought is known to an individual, it has already been through considerable organizing framework structures that converted the thought into the terrestrial language of the group in which the individual exists.   Again, ordinarily, these framework structures cannot be examined or observed because they were created and exist in a reality that existed long before the individual developed long-term memory, and are part of the structure and mechanism that the individual uses to construct abstract thoughts in the first place.

It is the combination of all of these identical framework structures, constructed from knowledge of the universal language meanings of the sounds and grammatical structures of the language the group uses to communicate, buried in their consciousness and neuron connections before they learned a ( terrestrial ) language, that comprises the collective unconscious of a group.   Those framework structures, along with the consciously known and espoused attitudes, values, ideals, aspirations, and norms of the group, comprise the collective consciousness of a group.

It's useful here to return to the Hopi world-view and conceptualization of reality.   In the Hopi language and collective consciousness, the realm of tunátya is the world of the future, the subjective world, the world of purpose and causes, the world of " thoughts thinking themselves into manifestation or reality ."   This, once again, is the perspective of god , the perspective of the infinite consciousness and the perspective from which it is possible to observe the operation of these frameworks at work in your own consciousness.   In the Hopi thought system, these framework structures for construction of thoughts are conceived as existing in the future, in the world of tunátya , in the subjective world of consciousness and " thoughts thinking themselves into awareness, manifestation, or reality ", in the world that can be altered and changed by human actions in present and observable reality .   The Hopi group conceives of these processes as theoretically accessible, so if that perspective is assumed or adopted by an individual, it is possible to examine these structures in the individual's own consciousness.   That perspective is, again, the perspective of the infinite consciousness or god.

In Western thought systems, the universal language frameworks for organizing reality and perceptions are associated with the past in their own consciousness, not only because the frameworks were constructed in their consciousness before they developed long-term memory, but because thoughts are structured and organized through the frameworks before they become conscious, so Westerners are taught by their thought system to believe or accept that the structures exist only in the past.   People can see that the observable past is unalterable and unchangeable.   In western cultures people are taught that the world operates on the basis of logic and reason, and they can see that there is nothing they can do about the observable past, so they are taught by logic and reason that there is nothing that they can do about these framework structures that exist in the past in their development and in their thought processes.   This is the means through which the collective consciousness in Western language groups is able to discourage and convince most participants in those groups that it would be useless to try to see or observe these framework structures - through which the collective consciousness operates - in their own consciousness, because, according to the Western thought system, the frameworks exist in the unalterable past.   This is the means by which the collective consciousness in Western cultures is, in most individuals, able to discourage them from believing that they can see and observe these structures in their consciousness, and by destroying or suppressing the belief that they can detect the structures in their own consciousness, is able to destroy or suppress the belief of most participants that they, along with others in the group, have the ability to observe, deal with, direct, and change the collective consciousness toward serving the consciously known and espoused goals, values, ideals, and aspirations of the group.

Section   3
Function and Operation of the Collective Consciousness

As I said , it is the combination of these identical universal language framework structures in synaptic connections in the participants in a group, constructed from knowledge of the universal language meanings of the sounds and structures used in the language of the group, that forms the collective unconscious of a group .   Again, the collective unconscious, along with all the consciously known and espoused attitudes, values, aspirations, and norms of the group, comprises the collective consciousness of a group.

When a language becomes established as the communication system of a group, with an accepted sound system, particularly when the communication system evolves a system of symbolization of the sounds, concepts or references of the language – a written language – with rules of word structure and grammatical structure, along with the unconscious frameworks that those structures create in speakers of a language, the collective consciousness takes on a life of its own - it becomes a REAL , independent, and, effectively, autonomous consciousness of its own, created by the group, or a dominant consciousness in the group, to serve the interests of the group.   The collective consciousness of a group is not only an amorphous, abstract concept; it is represented in material and social reality by the structures created by those with a vested interest in preserving their own dominance and control in the group: those who benefit most from the existing military, political, and economic structures of the group.   Those in dominant, or controlling positions in a group have a vested interest in preserving both the unconscious framework structures that exist as synaptic connections in the consciousness of most participants in the group, and a vested interest in maintaining the military, political, and economic structures of the group that provide them with an advantaged military and economic position in the group.

When a language becomes established as a formalized communication system, the collective consciousness created from it becomes the collective manifestation of the group, and to the group, of their wish and intent to serve their own interests.   It is the vehicle and the system that provides them with the communication system that allows them to organize and act together to serve their own interests and achieve the goals they want, whatever they may be.   It becomes the collective ego of the group, the collective representation for the group, and to the group, of their own belief that they and their group are better than all other linguistic groups or koms on the planet. ( Kom – a group that consists of a writing system, and all the spoken languages that use that writing system - i.e. - the Latin kom, the Cyrillic kom, the Arabic kom - plural, koms ) .

The collective consciousness becomes the collective representation of what the group thinks god or the infinite consciousness should be.   It also becomes the collective representative of the group consciousness - the group wish to serve the infinite consciousness - to the infinite consciousness , becoming , effectively, the collective interface of the group, and for the group, with the infinite consciousness or god.   One of the highest priorities of the collective consciousness becomes its own survival as an invisible, autonomous, and independent consciousness, so it can serve the interests of that linguistic group and collective consciousness freely and without restrictions or obstruction from the participants in the group, the beings it - the collective consciousness - wants to control and dominate to serve its, and their own interests, above the interests of all other linguistic groups and collective consciousnesses - and, in many ways, to serve the interests of their group and collective consciousness above the interests of the collective consciousness of the human community.

After a language is accepted by a group, particularly when that language becomes communicable and transferable through a writing system, the collective consciousness becomes a REAL , independent, and for all practical purposes, autonomous consciousness of its own - with a life of its own, survival instincts of its own, and an identity of its own, given life by the individuals with the identical universal language framework structures in their consciousness, who comprise that collective consciousness.   As the representative of the collective ego of the group, one of its goals and intents is to limit and confine the talents, abilities, thoughts, and imagination of participants in the group to the interests of that group.   In order to accomplish that most effectively, one of the highest priorities of the collective consciousness is to preserve its own existence as an invisible consciousness, to prevent individuals in the group from acting or operating against it, their representation of their collective interests, and to preserve its ability to operate as an autonomous, free and independent consciousness that can encourage participants in the group to confine their thoughts and imagination to the interests of the group (such as the materialism that controls most Western collective consciousnesses), without being observed, noticed, or detected by the participants in the group.   It - the collective consciousness - wants to operate invisibly through the unconscious framework structures it creates and created in the consciousness of most participants in the group.   To that end, one of the highest priorities of virtually all collective consciousnesses on this planet is to    prevent research on collective consciousnesses and the structures they use to dominate and control the thoughts and imagination of participants in linguistic groups - because the research could well reveal the unconscious framework structures through which they operate, and through which controlling groups maintain their dominance over other participants in a group.    That is one of the reasons for the virtually monolithic opposition of the academic and economic establishment in this country - those who have control over the economy and research funds - to further research in this area.

The infinite consciousness operates through the collective consciousness, and the efforts of all the beings who comprise that collective consciousness, to emphasize and amplify both the beneficial, and the repugnant characteristics of the identity and characteristics on which that collective consciousness is based, and with which the participants in that collective consciousness are encouraged to identify, in order to serve the interests of that group and collective consciousness.   As I said, the collective consciousness frequently embodies values and attitudes that are beneficial to the human community and represent the best that humans are capable of - such as, in Western cultures, service to technology, the natural sciences, health, and service to the physical and material well being of most participants in the group - along with detrimental characteristics that frequently exemplify some of the worst behavior and conduct that humans are capable of, such as, to date, the animosity of all Western ( and other ) cultures on this planet against truth and knowledge in the moral sciences, exemplified, by their absolute and unconditional denial of the possible use to the human community of research on the existence of a universal verbal language; the racism that pervades American and most Western cultures (the massive disparities in incomes, assets, and economic control, based on what the collective consciousness of the European ancestry group identifies as "race" ); and the refusal of the collective consciousness in the United States to accept or take responsibility for the well-being of all participants in the culture.

When the collective consciousness comes into existence - in its most stable form, represented through a written language, it takes on a life of its own, with goals, intents, wishes, and aspirations of its own; goals and intents that are independent of any individual participants in the culture, some of which may be very different from what most individual participants in the culture assume, imagine, or want to believe their culture or group represents.   When it comes into existence, one of the goals of the collective consciousness becomes promotion of the values and attitudes associated with the unconscious universal language frameworks in the minds and consciousness of members of the group.

To that end, the goals of the American and Western collective consciousnesses include - as well as serving technology, physical health, and the physical and material interests of most participants in the culture - serving the wish of participants in the group - within an ordered structure - to serve their own materialism, without limits.   That is, one of the highest goals and wishes of the collective consciousness, as an independent consciousness, is, within rules established by the group, to serve deification of greed, and the hedonism of participants in the group.   Another of the highest goals of the American collective consciousness, as an independent consciousness, is to promote violence.   In spite of a group and collective claim to oppose unnecessary and aggressive violence, and a group claim to support and serve Christian values, these two goals of the collective consciousness of American culture - service to deification of greed, and acceptance or toleration of violence - are united in exhibitions of violence - "boxing " - and other forms of violence, actual and simulated ( "professional wrestling" ) ; violence, and possible murder, for profit and entertainment of participants in the group.   Two of the highest goals of the collective consciousness are served in one form of entertainment : violence for profit.

In one of his essays, Benjamin Whorf said that a collective consciousness usually embodies the assumption by the participants in a group that the organization and ordering structure their group and language imposes on the universe is the only obvious, reasonable, and self-evident one that could be imposed.    The language, the collective consciousness of the group, and the unconscious framework structures in the consciousness of participants in the group, encourage participants to believe that their group represents the best consciousness and organizational structures that humans are capable of.

When territoriality is not a primary cause of hostility between collective consciousnesses – nation-states, in political and military reality – differences between these collective consciousnesses - differences in beneficial contributions to the human community and differences in reprehensible aspects of the group consciousness; along with similar beliefs in most participants that the perspectives and unconscious framework structures of their collective consciousness are the only obvious, natural, reasonable, and morally justifiable ones that could exist - are major causes of conflict, antagonism, and war between collective consciousnesses.   The area of the moral sciences involves uncovering and understanding these universal language frameworks, and other structures in human consciousness, through which the collective consciousness operates to influence attitudes, perspectives, and behavior of participants in the culture; both to serve the interests of the human community and to demonstrate the evil that collective consciousnesses are capable of.

Collective consciousnesses are one of the entities or channels through which the infinite consciousness represents itself to the human community.   They are vehicles or links the infinite consciousness uses to show the human community how to serve our own interests, and the examples the infinite consciousness uses to show the human community the magnitude of evil that groups of humans are capable of, if they refuse to follow and respect its way - that humans respect each other as equals, and treat others as the individual or group would want to be treated if they were in the other's place.  Collective consciousnesses are tools the infinite consciousness uses to serve the interests of the human community and, through the animosity of each group against evil in the collective consciousness of other groups, to divide the human community against itself.

Section 4
Postulated Universal Language Meanings of Sounds

While some words that can be constructed from universal language meanings have English - or other language - equivalents, such as the word kom - pronounced as English "comb", words can be constructed from universal language meanings that have no English equivalents, such as lorm , a word in the universal language, the meaning of which is instinctively understood by most people.

Section  5   -   Music

"Acroyali" - Yanni, from CD - Out of Silence

"Movement 2" - Vangellis, from CD - Mask

"Mysterious Encounter" - Kitaro, from CD - The Light of the Spirit

"Book of Days", "Ebudae", and "Caribbean Blue" - Enya, from CD - Shepherd Moons

"Inner Sky" - Govi, from CD - Cuchama

"Empire of Light" and "Purple Waves" - Christopher Franke, from CD - The London Concert

"Pastorale" - Cusco, from CD - Apurimac

Two recordings, both outstanding, but out of print for years - Light and Sound, by James and Elizabeth Johnson, and Bolero/Mother Goose Suite, also titled Daphnis and Chloe, by Isao Tomita ( this is not the recording Bolero, by Tomita ).    –  Can try to communicate with artists if requested.