by J.Preston Eby in Heaven Declare series (part15 - Scorpio, The Scorpion)

[...] The spirit needs to be revived or resurrected This, of course, presupposes that the spirit within man is dead, which it certainly is--but not dead in that it is non-existent. Dead, rather, in that it is UNRESPONSIVE to that sphere from which it fell, which is the sphere of Godhood and the realm of LOVE. Its deadness (unresponsiveness) is the result of INDIVIDUALITY in the form of EGOTISM it having the sense of its own god likeness apart from the recognition of the CORPORATE GOD. EGO is not in the soul, it is a matter of the spirit, and is nothing in the world but a remembrance somewhere in the depths of man of his former nature of godhood and of that lofty state from whence he fell. Ego states, 'I am God'--if not in words, at least in attitude---and in action, for it always seeks to bring the spirits of other men into subjection to itself. That is why demons are called in the Greek DEIFIED SPIRITS-- it is that godlike thing in man that wants to be god all by itself, saying, 'I am God and will therefore exalt my throne above the stars (spirits) of God and will be a god apart from fitting into my place in a corporate life.' The truth that Ego fails to see is that there is One that is greater--greater because it is plural and corporate and unified--the GREAT ELOHIM. Thus, the very state of individuality, which is divisive, has robbed us all of the nature of God and plunged us into that duplicity which separates man from himself, man from man, and man from God. So the human spirit is dead--unresponsive to that cohesiveness which is in the Godhead, unresponsive to the love principle that binds God together, unresponsive to that law which is written eternally in the heavens in the VERY BEING OF GOD HIMSELF.[...]

"Now, since the flesh lusts against the Spirit and is at endless conflict with it, then anything that seeks to make you earthly and fleshly-minded is a great evil. The things that belong to the realm of the flesh are passing away. Even the flesh itself is passing away. Anything that is passing away is not real. It is like a bubble that floats prettily in the air only to burst never to exist again. It is like the darkness that disappears with the dawn and has no certain dwelling place. It is like a flower in the field that blooms for a moment and disappears, a vision of the night, a fleeting shadow, a moment of joy, a passing sorrow, or a sudden pain. When such things have passed by, no one knows where they came from or whither they have gone. Those, however, who indulge themselves in the things that belong to the body grow to think that nothing is true or real but what is bodily and can be touched or seen or eaten or drunk or enjoyed by the passions of men. Unwittingly they change true riches for false; things that are unseen by mortal eyes for things that are seen. They exchange things that are spirit for things that can be touched, tasted, and felt by the body. The soul now begins to think that these things which belong to the body are real and therefore becomes fleshly minded The carnal or earthly mind is an enemy of God and an enemy of all things spiritual.

 "It is small wonder then that the natural man cannot receive the things of the Spirit of God; for all things connected with the natural belong to time and change, while all things belonging to the spiritual are eternal and changeless. So then all who would come to know the WISDOM OF GOD, and the REVELATION of the Lord, must turn their spirit from the realm of the physical and changing, the corrupt and mortal, and fly away into the realm of the pure, eternal, unchanging, and immortal. It is only there that rest and truth are found, and, abiding there in the Spirit, even the body itself begins to be lifted from corruption to incorruption and from mortality to immortality. We said a moment ago that when the soul comes into the realm of the flesh, it becomes carnal and fleshly minded because it is dragged into the realm of the body. Inversely then, when the soul and spirit dwell in the secret place with God, they lift the body till it also becomes incorruptible, immortal, and eternal. While the spirit and the body are united and dwell together, one must always be in subjection to the other. Either the body will be servant to the spirit or the spirit will be servant to the body. One will be the servant and be ruled. The other will be the master and rule. We cannot avoid this conclusion. Either the flesh will rule the spirit, or the spirit will rule the flesh. Since, however, the flesh is like the mortal and changing, and the spirit is like the immortal and unchanging, then the spirit is the one who should be the master. If the spirit is the master, it will save the flesh by lifting it to the realm of God and immortality, but if the body is master, it will ruin the soul by dragging it to the realm of the carnal, the mortal, the changing"

George Hawtin

"For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the FOOLISH THINGS of the world to confound the wise; and God hath chosen the WEAK things of the world to confound the things which are mighty; and BASE things of the world, and things which are DESPISED, hath God chosen, yea, and things which ARE NOT, to bring to nought things that are: that no flesh should glory in His presence." I Cor. 1:26-29

[...]Therefore, in the midst of the apostasy of modern day Christianity, and the hypocrisy and artificiality of modern day religion, we who know somewhat of God's ways can rejoice in the fact that it is just like God, in times like these, to rend the heavens and come down in power and great glory...and yet in ways that will seem strange and foolish in the eyes of the world. We are confident that the darkness and gloom about us will once again become the fitting background for the display of the gems of His glory. Some good Christian people are trying to set the stage for God to work, but God always has to by-pass these efforts, for He has prepared the stage upon which He will reveal His sons who are moving in harmony with His will. For it is consistent with God's character and way, and with the jealousy of His Glory, that the greater the work He will perform in the earth--the greater will be the measure of weakness and foolishness that He will cause an unbelieving world to behold.

 George Warnock

"The whole creation also groans to be delivered of its bondage to corruption. The creation has no language or voice, yet their message reaches from the ends of the earth to the throne of God's heavens (Ps. 19:1-6). The whole creation is expressing the desire for the kingdom, just as we are, without speaking it audibly. Every created thing groans for release from this bondage. The whole creation travails to be delivered from the curse, and to be restored and raised to enjoy the blessings of the liberty of the sons of God. Like the rest of God's creation, we may not speak forth this kingdom prayer. But it is the universal groan that emanates from every one of us. We groan within ourselves, waiting for our adoption, which is the glorious manifestation of the Life of Christ and the kingdom of God (Rom. 8:18-23). And God hears the groans of His suffering, burdened creation, from the smallest form of life to every person on earth. In due time, death shall be conquered in us first, for God has made us a firstfruits (Ja. 1:18).

"The whole creation is attuned and synchronized in spirit with our spiritual growth. Every blade of grass, tree, shrub, bug, bird, animal, creeping thing and fish, including every microscopic form of life, has an inbred intelligence, instinct or faculty that will trigger its release from the present bondage when the manifestation of the sons of God takes place" ...

Paul Mueller

"Without God, it's just the blind leading the blind"

PRN

excerpts of "From Candelstick to the Throne pt7" by J.Preston Eby

" The book of Revelation is not a book of fantasy or science fiction, but of spiritual realities in the kingdom of God. The symbols are but the outer covering under which exalted mysteries are concealed. These symbols were familiar to the people to whom John was writing, for they are all rooted in the history, language, and prophecies of the Old Testament! The truth is that the book of Revelation is a gathering up, or summarizing, of the whole core message of the Bible in both the Old Testament and the New Testament. Sometimes a very crude illustration helps. This book of Revelation is like nothing so much as a big knot tied in the end of a long skein of yarn, or bundle of threads; every thread in the long skein of yarn is in the knot. And every thread in the knot is in the bundle of threads! Every principle thread in the whole Bible fabric comes into this Revelation knot, and every thread in this Revelation knot can be traced back into the rest of the Bible.

This serves as a key to the symbolism of the book. Its symbolic language has seemed like a foreign language to which we had no dictionary or grammar book, and so we have spent our time guessing and speculating about what it means. But this symbolic language, instead of being a hindrance and a puzzle, is really meant to make it an open book, able to be understood! It is a revelation, an unveiling — not a concealing, an obscuring or a confounding! For every bit of symbolism, and every strange allusion or phrase, can be found somewhere back in the pages of the Old Testament or in the New, in such a way as to indicate just what it means! The language of symbolism is meant to make the book more easily understood, but — there’s a "but" here — but understood by one who is familiar with the images of the scriptures and anointed by the spirit of wisdom and revelation from God!

...

We must pass beyond the signs in order to get to the message of the Spirit! The Lamb has seven horns — not literal horns, of course — for the horns are mere figures representing the seven-fold spirit of power and life which emanates from the mind and nature of the Lamb. May I reverently inject another thought? The "dead" who "stand" before God and are "judged" out of the "books" are not the physically dead in the outward cemeteries, nor are the books such as you have in your library. If the "Lamb" who opens the "book" in chapter five is not a four-legged lamb, it should not be difficult for anyone to understand that the "book" is not a two-covered book! People do such sloppy thinking about such divine and exalted things! If that "book" is one of the Revelation’s wonderful symbols, does it not follow that the "books" in chapter twenty are likewise word-pictures in the form of symbols? The religious commentaries that have been written on this book will avail you nothing, for they have been written as an attempt of the natural mind to decipher the meanings of the symbols rather than discovering the language of the Spirit and understanding out of the realm of the Spirit.

...

The idea behind each and every word of holy writ is to convey a higher meaning than the literal words contain, the truth of which must be seen and experienced by man spiritually, internally. This higher, concealed, inner, spiritual meaning, cast in the words and sense-images of ordinary events, can only be grasped by the quickened spirit and the renewed mind, and it is exactly here that the difficulty lies in conveying the deep spiritual things of God to the natural man. A person’s human level of understanding, regardless how educated or intellectual he may be, is clearly not equal to grasping spiritual truth. This is why Jesus, after speaking a parable, so often said, "He that hath ears to hear, let him hear." (Mat. 11:15) Let us be absolutely certain of this one momentous principle of the kingdom of God: It is not the surface meaning that has any importance, but the golden nugget of spiritual truth which lies in the mine beneath the surface is that alone which is able to enrich the inner man of the spirit."

complete "From Candelstick to the Throne" serie here

by J.Preston Eby

What is a Jew? Or Who is a Jew? Who is modern Israel? Since the birth of the nation of Israel, there has been much discussion about what is a Jew or who is an Israelite. Are modern Jews truly descendents of the Jews of the Bible? Do bloodlines still count as far as God is concerned? What does the Bible say about Jews and Israel? J. Preston Eby has some good insights into these questions in Part 38 of his series… (Gary Amirault)

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No regrets because I forget the unfamiliar faces
Those petty lies and alibis, just golddiggas chasing
Dreams of sovereignty, they tried to come between U and me
A curse therein set forces a chain of events
That only freed me when I remembered
Where I was and who I am
The only Prince that will ever rule this holy land
All understand and all standunder this affirmation now
By the power invested in me by God...
All negativity bows

Strange but true !

let’s see what U can do ...

by J.Preston Eby

Part 1 ; Part 2 ; Part 3 ; Part 4; Part 5 ; Part 6 ; Part 7

That mysterious historic figure Melchizedek - who was he? Some things are certain. He was not a Hebrew. He was not an Israelite. He was not a Levite. He was not a Jew. Certain questions suggest themselves. How was it that a man like Melchizedek could become king of a city in a land settled by idolatrous descendants of Canaan, and how could he come to be recognized as the priest of the one true God? If Salem, his city, is actually the same as Jerusalem, as most scholars are convinced, then both the Bible and arch. Geology indicate it to have been inhabited at this time by the Jebusites, one of the Canaanite tribes from whom it was eventually taken by David (II Sam. 5:7). There is no reason to suppose the Jebusites were different in their paganism from the other Canaanites; so it hardly seems likely that Melchizedek could have been a Jebusite. Furthermore how did he come to be recognized as the priest of the Most High God, especially by Abram, Abram had been called to go to Canaan to establish a new nation that would serve the Lord Abram recognized Melchizedek as his spiritual superior, giving a tithe to him; so why was not Melchizedek himself chosen to establish such a nation? The priesthood which he represented was later acclaimed as superior to the Aaronic priesthood established in Abram. Melchizedek also recognized himself as superior to Abram, because he gave him his blessing, though he recognized also that God had already blessed Abram in giving him a miraculous victory.

Such questions as these do not seem to be answered by the usual interpretation that Melchizedek was simply a local chieftain who was chosen, because of his dramatic appearance in the Genesis narrative at this point, to be a type of Christ. Ah, but he is more than that! The Levitical priests were "after the order of Aaron." Aaron was thus not a mere type, he represented an ORDER OF PRIESTHOOD. The mystery is intensified when we find the Holy Spirit, almost a millenium later, through king David, speaking of "my Lord' (Hebrew ADONAI) as "a priest forever after the order of Melchizedek" (Ps. 110:1,4). Melchizedek was not alone as a non-Levitical; there was an "order" of Melchizedek, and this Order was an ages-enduring Order!

or HOAX ...

                                          Fractal Zoom

by The Cleaver

The fractal spiral is the evolutionary movement of consciousness through the universe. Each iterative resolution of the fractal is encoded with the whole, meaning that every element and compound, from a hydrogen molecule to a Beethoven symphony, unfolds from the same elegant rule set and is capable of connecting to, or becoming, anything else in the universe. Every holographic fragment contains the big picture. It is the frequency of one’s own channel of consciousness that determines how deeply we can go.

Consciousness traces the logarithmic spiral arcs into ever higher dimensions of being, or more precise configurations of energy, as you prefer. It is useful to visualize the spiral as a three dimensional object, a cone. As we move towards the point, each augmentation of the fractal indicates an exponentially higher level of density and complexity. More information in less space, deeper awareness in less time, all accumulating from each previous resolution. This continues as we progress through the spiral, which becomes denser as we approach its singularity point, where no further complexity or geometric enfoldment is possible. This represents a natural completion and integration stage. A dimensional shift. We are at one of these points now.

That which springs from the spiral contains the whole spiral. With sufficient awareness, intuition and symbol decoding, one can determine specific imprints of the fractal spiral in any component of its creative expression. This can be used to plot trends, calculate future events or connect seemingly diverse memes into a more coherent whole. So, if we accept that (a) we are currently at the completion stage of the current resolution of the fractal spiral, and (b) we live in a time of high-density information saturation, we can fairly assume that imprinting of the spiral is omnipresent in our felt experience of the world. It is all around us.

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central part of the "Jugement Dernier" by Roger Van der Weyden

 by J.Preston Eby

"For the Lord Himself shall descend from heaven with a shout, WITH THE VOICE OF THE ARCHANGEL, and with the trump of God" (I Thes. 4:16).

For years the beautiful passage quoted above has intrigued me with its mystery. While the King James Version states that the Lord shall descend from heaven "with the voice of the archangel," that is not exactly the way it is in the original. The Greek uses the preposition EN meaning "in," and Young's Literal Translation correctly renders it, "Because the Lord Himself, IN a shout, IN the voice of a chief-messenger, and IN the trump of God, shall come down from heaven." The Lord does not come "with" the voice of the archangel, but "in" the voice of the archangel. If, therefore, we can know who the archangel is, and are able to recognize his voice, we will have assurance, not that the Lord is coming soon, but rather that He has come and is now present, for we shall have encountered Him in great power and glory in the place where He manifests - I-N THE VOICE OF THE ARCHANGEL!

We must first go back and learn who and what angels actually are. Babylon has told us a lot of fictions about storks bringing babies, and Santa scurrying down the chimney. We, for some peculiar reason, do not believe these tales. But most of us still think that angels are funny things with white nightgowns, bare feet, long flowing hair, voluptuous breasts and wings, beautiful sexless things who fly and flutter and flit here and there.

From every part of scripture come testimonies to the existence of angels. They trod the plains of Mamre, and sang over the fields of Bethlehem. One prepared the meal on the desert sands for Elijah; another led Peter out of prison; a third flashed through the storm to stand by the hammock where the apostle Paul was sleeping. An angel came to Zacharias and Elizabeth with the message that John the Baptist would be born. The angel Gabriel came to Mary in Nazareth and told her that she would conceive of the Holy Ghost and bring forth a Son who would be the Son of the Most High God. An angel warned Joseph. "And when they were departed, behold, an angel of the Lord appeared to Joseph... saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy Him" (Mat. 2:13).

After Jesus was baptized in the Jordan River, the Word says, "Then was Jesus led up of the spirit into the wilderness to be tempted of the devil" (Mat. 4:1). When all the severe testings had been accomplished, the record states, "Then the devil leaveth Him, and, behold, angels came and ministered unto Him" (Mat. 4:11). God is not helpless in a corner somewhere, but His angels have been sent forth to take care of His people. "Now when the apostles had borne their testimony and preached the message of the Lord, they went back to Jerusalem, proclaiming the glad tidings to many villages of the Samaritans on the way. But an angel of the Lord said to Philip, Rise and proceed southward at midday on the road that runs from Jerusalem down to Gaza. This is the desert route. So he got up and went" (Acts 8:25-27). What was the purpose of the angel telling Philip to travel that particular road at that specific time? So he could meet the Ethiopian eunuch and introduce him to Jesus! In Gen. 24:7, God sent forth an angel to assist the servant of Abraham in securing a wife for Isaac. In Ex. 23:20 He sent "an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared." He sent His angels to clear the way in the going forth out of Egypt. In Ps. 34:7, the Holy Spirit inspired David to write these words, "The angel of the Lord encampeth round about them that fear Him, and delivereth them."

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“All matter originates and exists only by virtue of a force... We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.” Max Planck

Intelligence is better conceived of as the act of synchronously connecting with the universe. In any particular moment this may be represented by a thought, a conversation, a creative impulse, or an act of love or deep friendship. The level of intelligence is characterized by the degree of relevance, lucidity and inspiration in any such form of expression.

By The Cleaver

It is the grand teaching… moving from the paradox of polarity to the harmony of being the one.

Read further: Detonating Hive Mentality: The Way Of The Outsider

Still Would Stand All Time

It's just around the corner
It's just around the block
This love that I've been waiting 4
A love solid as rock
A love that reaffirms that we are not alone
A love so bright inside U, it glows

And night and day would run 2gether
And all things would be fine
Still would stand all hate around us
Still would stand all time
Still would stand all time

It's not a thousand years away
It's not that far my brother
When men will fight injustice instead of one another
It's not that far if we all say yes and only try
Then heaven on earth we will find
(All time)

(Still, still would stand all time)
No one man will be ruler, therefore Love must rule us all
Dishonesty, anger, fear, jealousy and greed will fall
But Love can save us all (Oh Love)

Love - oh Love, if U would just please give us a sign
Still would stand all time
Heaven (Heaven on earth)
Oh! (We all want 2 find)
We all wanna find it
Still would stand all time
We are not alone people (We're not alone)
Tell me, can U see the light? (Can U see the light?)
If U just open your eyes (Still would stand all time)
So much U will know
So much U will show
Love, Love, Love.
(It's not that far away if we all say yes and give it a try)
Gotta give it, huh, a try - yes! (Still would stand all time)
I, I say still
(So many times)
So many times I thought I could not make it
(Still would stand all time)
Life was closing in, I just knew, I just knew I couldn't take it
That's when Love opened its arms
And if U don't go inside
Still would stand all time (Still would stand all time)
U better run 2 the light
Leave your past behind (All things will be fine)
And still would stand all time

© 1990 Controversy Music - ASCAP

by Roger Blomquist, M.D.

free ebook @ http://www.supraconsciousnessnetwork.org/

Introduction :

Most scientific theories describing the fundamental nature of the universe treat the existence of life--of intelligence--as an evolutionary afterthought or "lucky accident" which somehow occurred by mere chance. "Integrated Theory of Intelligence" rejects this view as fundamentally lacking. In this pioneering effort, intelligence-consciousness is proposed as an intrinsic aspect of existence just as fundamental as the known attributes of matter-energy and space-time, forming with them an interdependent process of ongoing creation that has resulted in our present universe.

Working from an original set of axioms defining the basic properties exhibited by intelligence, the reader is taken on a thought-provoking tour which integrates into the book's proposed theoretical framework the latest findings from a host of scientific disciplines. Interwoven with the text are insights from such fields as biochemistry, neurophysiology, physics, cosmology, biology, genetics, and humanistic psychology, among others. Both panoramic and detailed, this look at the accumulating evidence posits the existence of intelligence as an unavoidable force in the operation of all phenomena, ultimately giving rise to the evolution of life and consciousness.

Written at a level that both lay readers and scientists not yet acquainted with these specialized fields can understand and absorb, this new view should fascinate anyone who is at all interested in intelligence and consciousness and how they have developed.

Rigorous yet balanced in its approach, "Integrated Theory of Intelligence" will challenge theorists and mystics alike to rethink how they look at the universe, mind, consciousness, the brain, and ultimately life itself.

In the book entitled the "Integrated Theory of Intelligence" the premise is developed that all facets of our existence are strongly interrelated and interdependent. Many centuries ago it was postulated that all physical existence was comprised of earth, water, fire and air. The current theory reframes these basic "ingredients" in the present-day language of matter-energy, space-time, and intelligence-consciousness. Others may choose to list a different set of ingredients based upon their interpretation of reality; but no matter how our analytical-reductionist mind may divide existence into discrete entities, someday it will nevertheless be established that all objects within our perceived reality are interrelated and interdependent. This in fact is the present-day goal of physicists pursuing what has come to be known as the "Theory of Everything."

The Integrated Theory of Intelligence predicts that not only are the basic ingredients interrelated - no matter how we define them - but that someday it will be proven there is actually only one basic substance within the universe, and that the ingredients as we presently perceive them would be more usefully viewed as evolved properties of that one substance. This is somewhat analogous to the way many physicists now believe that there was only one superforce at the moment of universal creation, which soon thereafter divided into the four (or more) physical forces.

The theory postulates that as matter-energy is continually subdivided within the subatomic realm into smaller and smaller components, it eventually dissolves, or reduces to, the background of space to become part of it. It is suggested here, therefore, that matter is actually a very highly condensed form of space. If so, this would account for the "virtual particles" which seem to be continuously popping into and out of existence everywhere throughout space. If this is true, it would provide us with the link between matter-energy and space-time. Einstein's General Theory of Relativity also makes the prediction that matter-energy is interrelated to space-time.

It will be considerably more difficult to prove that intelligence-consciousness forms a common bond with matter-energy and space-time for the following reasons. Most scientists are searching for an explanation of our physical existence that incorporates only matter-energy and space-time and many of them also believe that intelligence-consciousness is an epiphenomenon that occurred by chance, playing no role in the direction of the evolutionary process. This bias will slow the recognition of the interdependence of these properties.

The evidence to date is insufficient to prove that the universe is comprised of only one basic substance as here suggested. Nevertheless, in the interest of sketching out the ramifications of the theory in full, it should be stated here that the theory does lead to such an eventual prediction.

The nature of consciousness has yet to be defined in modern terms even though a great deal of time and effort has been devoted to this endeavor, particularly over the last several decades. The question as to its origin and significance dates back to antiquity but only recently have we gained enough understanding as to its place within the usual scheme of things, to begin to unravel this mystery. It is my current belief that we must begin with one of two choices. It would appear that consciousness must either be a primary property of the universe being present at the beginning or developed later as an epiphenomenon. If one were to poll most scientists I would guess that the majority would side with those individuals who believe consciousness to be an epiphenomenon. Most research scientists who have devoted themselves to the study of the mind-brain believe consciousness to be an epiphenomenon of the electrochemical events occurring within the brain. There is simply no question that consciousness is heavily influenced by these electrochemical events but it is also most doubtful that they are the cause of consciousness.

For many years I remained an agnostic relative to whether consciousness represents a primary or secondary phenomenon since I could not find compelling reasons to choose either viewpoint over the other. I now believe that there is enough information, much of which is scientifically based, to allow for a clear choice. As a matter of fact I would even suggest that the evidence is overwhelming and those whose persist in choosing the other alternative are selectively ignoring the preponderance of information available.

When the Integrated Theory of Intelligence was first developed in 1984 there was less scientific evidence to support the conclusions offered in the text. Since then there has been considerable progress and there is more scientific evidence accumulating to support the theory. For those that are interested, a reading list of books can be accessed through this web page, each with a short synopsis summarizing how the information within the book gives additional support to the concepts presented in the "Integrated Theory of Intelligence".

The hypothesis being presented is based upon the premise that consciousness is a primary property of the universe. Since most scientists are not willing to embrace this concept, the world view which ultimately follows, is still subject to question. It is my postulate that by accepting the premise that consciousness is a primary property, a more consistent picture emerges that best describes our reality.

There is now very strong evidence which suggests that our universe began in a manner best defined by the "Big Bang" Theory. Even though I have always been somewhat offended by a comic book name for what is arguably the greatest single event in the history of the universe, it would appear that the most essential parts of the theory are approximately correct.

The big bang theory postulates that the universe sprang forth from a singularity where matter-energy-space-time were compressed into an extraordinarily small volume prior to the moment of creation. Just prior to the expansion process there would have been an infinitely high or near infinitely high focus of energy without any formed matter in an infinitely or near infinitely small volume of space without the existence of time. This energy focus would have been homogeneous and undifferentiated without any recognizable form. One of the most important questions ever posed is whether intelligence-consciousness existed at the moment of creation or became manifest at some later date as a chance epiphenomenon. To explain all phenomenon that we observe I would have to conclude that intelligence-consciousness existed at the moment of creation and has been an active participant ever since. Whether the universe began as a singularity or not is currently open to debate. For example superstring theory does not require a singularity with infinite energy being compressed into an infinitely small volume of space. In superstring theory the expansion began with nearly infinite energy within a very small volume of space.

It would seem probable that at the moment of creation there was one uniform homogeneous basic substance without any form which best could be described as an almost infinitely high concentration of energy with the property of intelligence-consciousness and that following the big bang this energy began to rapidly dissipate into an increasingly larger volume of space being influenced by this property of intelligence-consciousness. This extremely high energy could not be manipulated into any significant form until it had dissipated into a sufficiently large volume of space thus allowing for a tremendous decrease in energy density. The higher the energy density the greater the chaos and the less order possible. Increasing order gradually appeared only as the energy density decreased. Spatial expansion was absolutely essential to allow for the evolution of higher order systems. There is a direct mathematical relationship between a decreasing energy density and the evolution of increasingly higher order systems. We will later discuss how increasing heat entropy, as defined by the second law of thermodynamics, is an essential part of the evolution to increasingly higher order systems containing increasingly greater amounts of information. This relationship is interrelated and both are dependent upon each other. We began with a universe that was infinitely hot with maximum chaos devoid of order which has evolved to a state where chaos has drastically decreased and order dramatically increased. This has occurred exponentially over time and will continue to do so as long as the universe is in state of expansion. The rate of evolution to higher order systems is directly dependent upon the rate of universal expansion. The greater the volume of the universe the less the energy density and the more that the chaos, which is a function of energy out of control, can be manipulated into order by the property of intelligence-consciousness.

A single superforce was present at the moment of creation as another property of the uniform, homogeneous, undifferentiated basic substance which differentiated into the four physical forces which we currently recognize.

At the moment of creation, intelligence-consciousness was totally unified with matter-energy without differentiation but with the potential to be divided up and fractionated into many forms, only a few of which we are currently aware. Our current paradigm would lead most to conclude that intelligence-consciousness is limited to humans or perhaps other human-like creatures on other planets in other galaxies. The theory being presented would allow for a great many other material and non-material forms that possess intelligence-consciousness, including systems that are both living and non-living. Intelligence-consciousness permeated the early universe and would have taken on any form that currently existed at any time throughout the evolutionary process. This is how intelligence-consciousness was able to influence this process resulting in a highly organized universe balanced between order and chaos. It began in a state of maximum chaos and minimal order and has evolved to greater and greater levels of order with lesser and lesser degrees of chaos, and has done so exponentially over time.

~~ all thanks to http://www.bibliotecapleyades.net/ ~~

by Michael Talbot

Despite its apparent materiality the universe is actually a kind of 3-D projection and is ultimately no more real than a hologram.

 
This astonishing idea was pioneered by two of the world’s most eminent thinkers, physicist David Bohm, a former protégé of Einstein, and the quantum physicist Karl Pribram. The holographic theory of the world encompasses not only reality as we know it, including hitherto unexplained phenomena, but is capable of explaining such occurrences as telepathy, paranormal and out-of-body experiences, synchronicity, ‘lucid’ dreaming and even mystical and religious traditions such as cosmic unity and miraculous healings.

 
Now, in The Holographic Universe, Michael Talbot reveals the extraordinary depth and power of this radical theory. He explains the theory behind a holograph and how it provides a model for aspects of brain function and for whole areas of quantum physics. Illustrating the paranormic way in which the holographic model makes sense of the entire range of mystical, spiritual and psychic experiences, Talbot pushes the barriers to explore the implications for other universes beyond our own.

Daring and ground-breaking, The Holographic Universe is a classic in the vein of Frijof Capra’s The Tao of Physics.

‘One of the cleverest writers around today... his eclectic mind ranges far into the deepest and often most controversial mysteries of modern science’.

Fred Alan Wolf, PhD

author of Taking the Quantum Leap

A Remarkable New Theory of Reality that Explains:

• the Latest Frontiers of Physics
• the Paranormal Abilities of the Mind
• and the Unsolved Riddles of Brain and Body

Michael Talbot was born in Grand Rapids, Michigan, in 1953. He is the author of Mysticism and the New Physics, Beyond the Quantum and Your Past Lives: A Reincarnation Handbook, as well as three novels.

  Contents

• Acknowledgments

• Introduction

PART I - A REMARKABLE NEW VIEW OF REALITY

1. The Brain as Hologram

2. The Cosmos as Hologram

PART II - MIND AND BODY

3. The Holographic Model and Psychology

4. I Sing the Body Holographic

5. A Pocketful of Miracles

6. Seeing Holographically

PART III - SPACE AND TIME

7. Time Out of Mind

8. Traveling in the Superhologram

9. Return to the Dreamtime

• Notes

How Consciousness creates the Material World ?

By Amit Goswami 

Book excerpt: The Philosophy of Monistic Idealism - Mysticism & Religion

go to part I : Mysticism

Religion

To arrive at an understanding of Truth, a mystic usually discovers and employs a particular methodology. The methodologies, or spiritual paths, have both similarities and differences. The differences, which are secondary to the universality of the mystical insight itself, contribute to the differences in the religions founded on the teachings of the mystics. For example, Buddhism developed from the teachings of the Buddha, Judaism from the teachings of Moses, Christianity from those of Jesus, Islam from those of Mohammed (although strictly speaking, Mohammed is regarded as the last of a whole lineage of prophets, including Moses and Jesus), and Taoism from the teachings of Lao Tzu. This rule however, is not without exception. Hinduism is not based on the teachings of a particular teacher but instead encompasses many paths, many teachings.

Mysticism involves a search for the truth about ultimate reality, but the function of the religion is somewhat different. The followers of a particular mystic (most often after the mystic's death) may recognize that the individual search for truth is not for everyone. Most people, lost in the illusion of their ego-separateness and busy in its pursuits, are not motivated to discover the truth themselves. How, then can the light of the mystic's realization be shared with these people?

The answer is, by simplifying it. The followers simplify the truth to make it accessible to the average person. Such a person is usually caught up in the demands of the daily life. Lacking the time and devotion necessary to understand the subtlety of transcendence, he or she cannot appreciate the importance of direct mystical experience. So, the purveyors of the mystic's truth replace direct experience of unitive consciousness with the idea of God. Unfortunately, God, the transcendent creator of the immanent world, is recast in the ordinary person's mind into the dualistic image of a mighty King in Heaven who rules the Earth below. Unavoidably, the mystic's message is diluted and distorted.

The mystic's well-meaning followers inadvertently play the role of the devil in an old joke: God and the devil were talking together when God picked up a piece of paper. " What does it say?" the devil inquired. "Truth", said God serenely. "Give it to me, " said the devil eagerly. " I'll organize it for you."

Yet, despite the difficulties and fallibilities of organization, the religion does convey the spirit of the mystic's message; this is what gives religion its vitality. After all, the value to mystics of realizing the transcendent nature of Reality is that they become secure in a mode of being in which such virtues as love become simple. How can you not love when there is one consciousness and you know that you and the other are not really separate?

But how does one motivate an ordinary person who does not realize oneness to love others? The mystic clearly sees that ignorance of the transcendent oneness is the barrier to love. The net effect of absence of love is suffering. To avoid suffering, counsels the mystic, we must turn inward and commence the journey to self-realization. In the religious context, this teaching is translated into the dictum that if we are to redeem ourselves, we must turn to God as the supreme value in our lives. The method of this redemption is a set of practices, based on the original teachings, that forms the moral code of the particular religion - the ten commandments and the Golden Rule of Christian ethics, the Buddhist precepts, the Koranic or Talmudic law, and so forth.

Of course, not all religions introduce the concept of God. In Buddhism, for example, there is no concept of God. On the other hand, in Hinduism there are many gods. Even in these cases, however, the above considerations of religion are evident. Thus we arrive at three universal aspects of all exoteric religions:

1. All religions start with the premise that there is a wrongness in the way we are. The wrongness is variously called ignorance, original sin, evil, or just suffering.
2. All religions promise an escape from this wrongness, provided the "way" is followed. The escape is variously called salvation, liberation from the wheel of suffering in the world, or an eternal life in the kingdom of God, Heaven.
3. The way consists of taking refuge in the religion and the community formed by the followers of the religion and following a prescribed code of ethics and social rules. Aside from how esoteric teaching of transcendence is compromised, it is in the codes of ethics and social rules that the various religions differ from one another.

Notice the essential dualism in the first premise: wrong and right (or evil and good). In contrast, the mystical journey consists in transcending all dualities, including the one of evil and good. Also notice that the second premise is turned by the clergy into carrots and sticks - heaven and hell. Mysticism, on the other hand, does not dichotomize heaven and hell; both are natural concomitants of how we live.

As you can see, when filtered by the world's religion, the monism of monistic idealism becomes ever more obscure, and dualistic ideas prevail. In the East, thanks to an endless supply of students of mysticism, monistic idealism in its esoteric form has popularly retained at least some passing familiarity and respect. In the West, however, mysticism has had relatively little impact. The dualism of Judeo-Christian monotheistic religions has dominated the popular psyche, supported by a powerful hierarchy of interpreters. Like mind-body Cartesian dualism, however, the dualism of God and the world does not seem to hold up to scientific scrutiny. As scientific data undermine religion, there is a tendancy to throw out the baby with the bathwater - the baby being the ethics and values that the religion teaches, ethics and values that continue to have validity and usefulness.

Exposing the illogic of dualistic religions need not result in the monistic philosophy of material realism. As we have seen, an alternative monism is available. In view of the way quantum physics has demolished material realism, monistic idealism may be the only viable monistic philosophy of reality. The other option is to give up on metaphysics entirely, which for a while was the direction in philosophy. The trend now seems to be reversing.

Now we must face the crucial question: is science compatible with monistic idealism? If not, we must abandon metaphysics when doing science, adding the looming crisis of faith. If yes, we must reformulate science in accordance with the demands of philosophy. In this book, we argue that monistic idealism is not only compatible with quantum physics but even essential to its interpretation. The paradoxes of the new physics disappear when we examine them from the point of view of monistic idealism. Furthermore, quantum physics combined with monistic idealism gives us a powerful paradigm with which we can resolve some of the paradoxes of mysticism, such as the question of transcendence and plurality (how does the one consciousness become many?). Our work points toward the beginnings of an idealist science and the revitalization of religions.

by The Cleaver

picture by the Cleaver 

You have to work on yourself before you can really get anywhere. No one can do it for you. The magical codex and the dimensional escape hatch remain firmly out of reach for now. The flame will burn those who are unable to hold it safely in their hands. The universe insists, most adamantly, that we learn how to do it all by ourselves. Gnosis, spiritual attainment, esoteric wisdom. Whatever you want to call it. No cheating, no looking at your friend's paper, no plagiarising - you must do your own thing in your own way. Otherwise, we are compelled to repeat the same tests over and over again, through multiple lifetimes, until we finally figure it out. So you have to do the homework. Sharpen your blade. Keep moving. Fortunately, there is no time limit and everyone’s ascendant path is custom-built for their own unique growth pattern. In spiritual terms, it’s a win-win situation.

To help penetrate the all-pervading mists of the illusion, one must first acknowledge that consciousness is not the accidental and purposeless by-product of the human condition. The perceived world that we appear to be locked inside, like the silver ball in a pinball machine, is wholly a construct of consciousness. The pinball constructs the machine around itself. Whilst a testing notion for even the most elastic of modern philosophical minds, it has been known for aeons by the ancient mystical traditions and experienced directly by the indigenous shamanic cultures of every continent. Now, it is being evoked again as a progressive scientific theory in quantum physics. It is not new information we are bringing to mind, not by any means. It is better described as a remembrance.

Consciousness is a transcendental music with which we can attune, conduct and create. The spiritually synchronized mind instinctively discerns this. Consciousness flows through all things. It follows that consciousness itself does not originate in the brain of the individual. It is at root, a non-local force. The quantum and holographic traces of this have been unfolding for some time now, most intriguingly in the works of Gebser, Bohm, Pribram and Laszlo. The personal experience of consciousness is better conceived of as a tunnel, or an uplink, to the akashic field (aka the universal field, vacuum field, noosphere etc) which is dynamically connected to everything and everywhere. Perhaps the field is composed of the same subspace luminous filaments that Castaneda’s mythical figure of Don Juan spoke of so enigmatically; these being the fractal structures of consciousness itself, elaborately extending themselves across the multiverse, articulating every conceivable resolution. Our thoughts, feelings and articulations are unique expressions [configurations] of the field. Our imaginal thoughtforms sculpt its physical and psychic manifestations.

continue here

"It is our conscious self that is unconscious of some things most of the time and of everything in dreamless sleep. In contrast, the unconscious seems to be conscious of all things all of the time. It never sleeps. that is to say, it is our conscious self that is unconscious of our unconscious, and the unconscious that is conscious - we have the two terms backward. Read Daniel Goleman's Vital Lies, Simple Truths: The Psychology of Self-Deception for further elucidation on this point"

 Amit Goswami in The Self-Aware Universe 

by Michael Hayes

Ever since my formative years, when I first began to think in concepts, I have always been confounded by the mystery of human existence. By and large we all tend to take this consciousness of ours for granted, but for me it has always been a source of wonder. Equally perplexing is that ultimate question in life: death – that future happening looming over the horizon of all of our lives like some conceptual black hole. What, one wonders, is the purpose in the unending cycle of the genesis and inevitable destruction of all of us? Why are millions of sentient beings all over our planet created, only to starve or be slaughtered wholesale, many without ever having been given the opportunity to fulfil themselves?

On the wider scale of evolution, we see evidence in palaeontological and fossil records, of the emergence and subsequent violent extinction of whole races of people and species of animal. These entities come and go with alarming regularity. But to what avail?

In the greater universe also, existence is no less capricious, with the continuous formation and devastating destruction of planets, stars – even entire galaxies. And who knows what countless other life-forms out there are being indiscriminately annihilated in this way? Just normal, everyday occurrences – but these inviolable and often disturbingly violent events have persistently gnawed at my reason. Why, I ask myself, would the theologians all-wise and all-knowing Benefactor – if he exists – create such a myriad of wonderful forms and then turn round and simply destroy them? These endless cycles of life and death, creation and destruction – what kind of devilment is this?

The ongoing debate over the possible existence and modus operendi of a conscious, all-knowing creator proceeds unabated, with contributors from all disciplines lining up to have their say. However, owing to a specific sequence of events which led me on a solitary quest which was to last nearly fifteen years, I believe I have found a way of understanding what might really be going on in and around us. And ultimately, if I am right, the future looks not all bad. What is more, in this particular scheme of things, God is tangible, very much alive, and undeniably omnipresent.

Strange as this may seem, this whole scenario can all be explained with numbers.

continue here

How Consciousness creates the Material World ?

By Amit Goswami

Related articles :

-  Interview with Amit Goswami 

-  Is there a Big Mind?

The Accelerating Shift in Human Consciousness towards
The Universal Consciousness and Supra-Universal Consciousness Levels and Planes

Book excerpt: The Philosophy of Monistic Idealism - Mysticism & Religion

Mysticism

Realism grew out of everyday perceptions. In our everyday experiences of the world, evidence abounds that things are material and separate from each other and from us.

Of course, mental experiences do not fit neatly into such a formulation. Mental experiences, such as thought, do not seem to be material, so we have developed a dualistic philosophy that relegates mind and body to separate domains. The shortcomings ofdualism are well known. Notably, ikt cannot explain how a separate, non-material mind interacts with a material body. If there are such mind-body interactions, then there have to be exchanges of energy between the two domains. In myriad experiments, we find that the energy of the material universe by itself remains a constant (this is the law of conservation of energy). Neither has any evidence shown that energy is lost or gained from the mental domain. How can that be if there are interactions going on between the two domains?

Idealists, although they hold consciousness to be the primary reality and thus give value to our subjective, mental experiences, do not propose that consciousness is mind (beware of possible semantic confusion: consciousness is a relatively modern word in the English language. The word Mind is often used to denote consciousness, especially in the older literature. In this book, the distinction between the concepts of Mind and Consciousness is necessary and important.). Instead, they propose that material objects (such as a ball) and mental objects (such as the thought of a ball) are both objects in consciousness. In an experience there is also the subject, the experiencer. What is the nature of this experiencer? This is a question of utmost importance in Monistic Idealism.

According to Monistic Idealism, the consciousness of the subject in a subject-object experience is the same consciousness that is the ground of all being. Therefore, consciousness is unitive. There is only one subject - consciousness, and we are that consciousness. "Thou art that" say Hindu holy books known collectively as the Upanishads.

Why then in our ordinary experience do we feel so separate? This separateness, insists the mystic, is an illusion. If we mediate on the true nature of our self, we shall find, as mystics from many ages and times have found, that there is only one consciousness behind all the diversity. This one consciousness/subject/self goes by many names. Hindus refer to it as the atman. Christians call it the Holy Spirit, or in Quaker Christianity, the Inner-Light. By whatever name it is called, all agree that the experience of this one consciousness is of inestimable value.

[...]

Mystics, then, are hose people who offer testimony to this fundamental reality of unity in diversity. A sampling of mystical writings from different cultures and spiritual traditions bears witness to the universality of the mystical experience of unity:

"My being is God, not by simple participation, but by a true transformation of my being" Christian mystic Catherine Adorna of Genoa (XV^th).

"Our very self-nature is Buddha, and apart from this nature there is no other Buddha" Zen Buddhist Hui-Neng (VI^th)

"Thou art neither ceasing to be nor still existing. Thou art He, without one of these limitations. Then if thou know thine own existence thus, then thou knowest God; and if not, then not" Sufi mystic Ibn al-Arabi (XII^th).

"God...when he has just decided to launch upon his work of creation is called He. God in the complete unfolding of his Being, Bliss and Love, in which he becomes capable of being perceived by the reason of the heart...is called You. But God, in his supreme manifestation, where the fullness of His Being finds its final expression in the last and all-embracing of his attributes, is called I. Kabbalist Moses de Leon (XIV^th).

"But when you finally discover me, the inner naked Truth arisen from within, Absolute Awareness permeates the Universe" Buddhist Yeshe Tsogyel & Padmasambhava (VIII^th).

"In this breaking-through I receive that God and I are one. Then I am what I was, and then I neither diminish nor increase, for I am then an immovable cause that moves all things" Dominican monk Meister Ekhart (XIII^th).

"I am the Truth!" Sufi mystic Monsoor al Halaj (X^th).

"I am reality without beginning, without equal. I have no part in the illusion of I and You,  this and that. I am Brahman, one without a second, bliss without end, the eternal, unchanging truth...I dwell within all beings as the soul, the pure consciousness, the ground of all phenomena, internal and external. I am both the enjoyer and that which is enjoyed. In the days of my ignorance, I used to think of these as being separate from myself. Now I know that I am All" Hindu mystic Shankara (VII^th)

"My father and I are one" Jesus of Nazareth

What is the value of the experience of unity, For the mystic, it opens the door to a transformation of being that liberates love, universal compassion, and freedom from the bondage of living in acquired separateness and from the compensating attachments to which we cling. (This liberated being is called moksha in Sanskrit).

The idealist philosophy grew out of the experiences and creative intuitions of mystics, who constantly stress the direct experiential aspect of the underlying reality. "The Tao that can be spoken is not the absolute Tao, "said Lao Tzu. The Mystics caution that all teachings and metaphysical writings must be regarded as fingers pointing to the moon rather than as the moon itself.

As the Lankavatara Sutra reminds us: "These teachings are only finger pointing to the Noble Wisdom...They are intended for the consideration and guidance of the discriminating minds of all people, but they are not the Truth itself, which can only be self-realized within one's own deepest consciousness"

Alternatively, some mystics resort to paradoxical descriptions. Writes Ibn al-Arabi: "It (consciousness) is neither attributed with being nor with nonbeing...It is neither existent nor non-existent. It is not said to be either the First or the Last."

Indeed, the idealist metaphysics itself can be seen to be paradoxical, involving as it does, the paradoxical concept of transcendence. What is transcendence? The philosophy can only say, neti, neti - not this, not that. But what it is? The philosophy remains silent. Or, alternatively, says one of the Upanishads: "It is within all this / It is outside all this"

Is the transcendent realm within the immanent world? Yes. Is it outside the immanent world ? Yes. It gets very confusing.

The idealist philosophy also remains largely silent in answering such question as, How does the undivided consciousness divide into subject-object reality? How does the one consciousness become many? Saying that the observed multiplicity of the world is an illusion hardly satisfy us.

[...] monistic idealism is the correct philosophy for science in view of quantum physics. The integration of science and mysticism also helps resolve one of the difficult question raised by mysticism.

The integration of science and mlysticism should not be too disconcerting. After all, they share an important similarity: Both grew out of empirical data interpreted in the light of theoretical explanatory principles. In science, theory serves both as explanation of data and as the instrument of prediction and guidance for future experiments. The idealist philosophy, too, can be viewed as a creative theory that acts as an explanation of empirical observations of the mystics as well as guidance for other researcher of Truth. Finally, like science, mysticism seems to be a universal enterprise. There is no parochialism in mysticism. Parochialism enters when religions simplify mystical teachings to make them more communicable to the masses of humankind.

Book by Ervin Laszlo

Ervin Laszlo, holder of the highest degree of the Sorbonne (the State Doctorate), is recipient of four Honorary Ph.D.s and numerous awards and distinctions, including the 2001 Goi Award (the Japan Peace Prize) and a nomination for the 2004 and 2005 Nobel Peace Prize. He is a former professor of philosophy, systems theory, and futures studies in the U.S., Europe, and the Far East and founder and president of the international think-tank The Club of Budapest as well as of the General Evolution Research Group. The author of 75 books, translated into 20 languages, he lives in Italy.

Book Excerpt_

from Chapter 4

The Crucial Science Fable--In-formation in Nature

Our review of the puzzles encountered at the frontiers of science has set the stage for the quest to which Part One of this book is dedicated: to discover the basis for a scientifically founded Integral Theory of Everything (I-TOE). We have gained an important insight. We have found that in order to account for a growing number of things and processes that are undoubtedly real and are likely to be fundamental, a new factor needs to be added to the repertory of laws and concepts of contemporary science. What is this new factor? Let us look at the principal findings:

• Astonishingly close connections exist on the level of the quantum: every particle that has ever occupied the same quantum state as another particle remains correlated with it in a mysterious, non-energetic way.
• The universe as a whole manifests fine-tuned connections that defy commonsense explanation.
• Post-Darwinian evolutionary theory and quantum biology discover similarly puzzling connections within the organism, as well as between the organism and its milieu.
• The connections that come to light in the farther reaches of consciousness research are just as strange: they are connections between the consciousness of one person and the mind and body of another.

These connections indicate links between the particles that make up the material substance of the universe, as well as between the parts or elements of the integrated systems constituted of the particles. The links fine-tune the particles and the elements of the systems, creating space- and time-transcending coherence among them.

The surprising “nonlocal” forms of coherence crop up in fields as diverse as quantum physics, cosmology, evolutionary biology, and consciousness research. Some physicists--John Bell and Chris Clarke among them--suggest that nonlocality may be in fact the deeper reality; ordinary, so-called “classical” or “decoherent” states (states where things have a unique location and a unique set of physical characteristics) may appear merely as a consequence of the way we interact with medium-sized things--things that are neither as small as quanta nor as large as the cosmos.

Independent of the truth of such speculations, it is clear that nonlocal coherence has important implications. It signals that there is not only matter and energy in the universe, but also a more subtle yet real element: an element that connects and produces the observed quasi-instant forms of coherence.

ENTER THE AKASHIC FIELD

The idea that information is present throughout nature is a recurrent theme in cultural history, but it is new to Western science. It calls for the recognition that information is not an abstract concept: as “in-formation” it has a reality of its own. It is a part of the physical universe. And since it is present throughout nature, it is best conceptualized as an extended field.

Rationale for an In-formation Field

The evidence for a field that would conserve and convey information is not direct; it must be reconstructed in reference to more immediately available evidence. Like other fields known to modern physics, such as the gravitational field, the electromagnetic field, the quantum fields, and the Higgs field, the in-formation field cannot be seen, heard, touched, tasted, or smelled. However, this field produces effects, and these can be perceived. This is the same in regard to all the fields known to science. For example, the gravitational or G-field cannot be perceived: when we drop an object to the ground, we see the object falling but not the field that makes it fall--we see the effect of the G-field but not the G-field itself.

In the case of the field that could account for the presence of in-formation in nature, the evidence is the puzzling, quasi-instant form of coherence that comes to light in the physical, cosmological, and biological sciences, as well as in consciousness research. These phenomena call for an explanation, and the simplest and most logical explanation is a field that links the entities that prove to be nonlocally coherent.

Although fields, like other entities, are not to be multiplied beyond the scope of necessity, it seems evident that a further field is required to account for the special kind of coherence revealed at all scales and domains of nature, from the microdomain of quanta, through the meso-domain of life, to the macrodomain of the cosmos. We need to recognize that just as electric and magnetic effects are conveyed by the EM-field, attraction among massive objects by the G-field, and attraction and repulsion among the particles of the nucleus by quantum fields, so nonlocal coherence is conveyed by a field: the universal in-formation field.

The Akashic Field

In my previous books I named the universal in-formation field the Akashic Field, or A-field for short. What is the reason for this name?

In the Sanskrit and Indian cultures, Akasha is an all-encompassing medium that underlies all things and becomes all things. It is real, but so subtle that it cannot be perceived until it becomes the many things that populate the manifest world. Our bodily senses do not register Akasha, but we can reach it through spiritual practice. The ancient Rishis reached it through a disciplined, spiritual way of life, and through yoga. They described their experience, and made Akasha an essential element of the philosophy and mythology of India.

The Akashic vision of a cyclic universe--of a Metaverse that creates universe after universe--is essentially the vision we now get from cosmology. In the new physics the unified, physically real vacuum is the equivalent of Akasha. It is the original field out of which emerged particles and atoms, stars and planets, human and animal bodies, and all the things that can be seen and touched. It is a dynamic, energy-filled medium in ceaseless fluctuation. The vacuum is Akasha and Prana rolled into one--the womb of all the “matter” and all the “force” in the universe.

Book Content

Introduction: A Meaningful Scientific Worldview for Our Time

PART ONE

THE FOUNDATIONS OF AN INTEGRAL THEORY OF EVERYTHING
How Information Connects Everything to Everything Else

1   The Challenge of an Integral Theory of Everything
     
2   On Puzzles and Fables: Drivers of the Next Paradigm Shift in Science

3   A Concise Catalog of the Puzzles of Coherence
       
4   The Crucial Science Fable--In-formation in Nature
       

PART TWO

THE IN-FORMED UNIVERSE
Perennial Questions and Fresh Answers from the Integral Theory of Everything

5   The Origins and Destiny of Life and the Universe
        Where Everything Came From--and Where It Is Going
        Origins and Evolution of Our Universe
        Life on Earth and in the Universe
        The Future of Life in the Cosmos
        Glimpses of Ultimate Reality

6   Consciousness--Human and Cosmic
        The Roots of Consciousness
        Evolutionary Panpsychism
        The Wider In-formation of Consciousness
        The Next Evolution of Human Consciousness
        Cosmic Consciousness
        The Farthermost Reaches of Consciousness

7   The Poetry of Akashic Vision

The Phenomenon of Coherence:
   A Deeper Look at the Scientific Evidence

Over Four Decades in Quest of an Integral Theory of Everything:
   An Autobiographical Retrospective

The feeling of awe and sense of wonder arises from the recognition of the deep mystery that surrounds us everywhere, and this feeling deepens as our knowledge grows. Anagarika Govinda

The miracle is that the universe created a part of itself to study the rest of it, and that this part in studying itself finds the rest of the universe in its own natural inner realities. John C.Lilly

The most beautifulthing we can experience is the mysterious. it is the source of all trua art and science. Albert Einstein

Numbers, furthermore, as archetypal structural constants of the colllective unconscious, possess a dynamic, active aspect which is especially important to keep in mind. It is not what we can do with numbers but what they do to our consciousness that is essential. Marie-Louise von Franz

The aim of art is to represent not the outward appearance of things, but their inward significance. Aristotle

The beautiful is a manifestation of the secret laws of nature...When nature begins to reveal her open secret to a person, he feels, irresistible longing for her most worthy interpreter, art. Goethe

The worlds originate so that truth may come and dwell therein. Buddha

The universe is the externalization of the Soul. Ralph Waldo Emerson

Number...should not be understood solely as a construction of consciousness, but also as an archetype and thus as a constituent of nature both without and within. Marie-Louise von Franz

By Roy Buchanan - dedicated 2 all my fellow brothers

by Peter Russell

from "FROM SCIENCE TO GOD, The Mystery of Consciousness and the Meaning of Light"

The Great Awakening

The more I have studied the nature of consciousness, the more I have come to appreciate the critical role that inner awakening plays in the modern world–a world which, despite all its technological prowess, seems to be getting deeper and deeper into trouble.

Most of today’s problems–from personal worries to social, economic, and environmental issues–stem from human actions and decisions. These arise from human thinking, human feelings, and human values, which in turn are influenced by our belief that happiness comes from what we have and do, and by our need to bolster an ever-vulnerable sense of self. Psychological issues such as these lie at the root of our problems. The growing crises we observe around us are symptoms of a deeper inner crisis–a crisis of consciousness.

This crisis has been a long time coming. Its seeds were sown thousands of years ago when human evolution made the leap to self-awareness, and consciousness became conscious of itself.

The first appearance of self-awareness probably involved a sense of identity with one’s tribe and kin, but not a strong personal self. Gradually this inner awareness evolved, becoming more focused, until today it has reached the point at which we have a clear sense of being a unique self, distinct from others and the natural environment.

Awareness of this individual self is not, however, the final stage of our inner evolution. Dotted through history have been those who have discovered there is much more to consciousness than most of us usually realize. This self, they tell us, is not our true identity. Moreover, it has serious shortcomings. If our awareness of self is limited to this separate, dependent, ever-vulnerable self, our thinking is distorted, and our actions are misguided, bringing much unnecessary suffering upon ourselves. To free ourselves from this handicap, we must take a further step in our inner journey and discover the true nature of consciousness.

Our Final Exam

In the past, greater awareness of the true self was deemed important for personal well-being. Today the game has changed; it is now imperative for our collective survival.

Our knowledge of the external world has been growing at an accelerating pace, bringing with it an unprecedented ability to modify and manipulate our surroundings. The technologies we now have at our disposal have amplified this potential so much that we can now create almost anything we dream of. Our knowledge of the inner realms, however, has developed much more slowly. We are probably as prone to the failings of a limited sense of self as were people two thousand years ago. This is the source of our problems. Advanced technology may have amplified our capacity to control our environment, but it has also amplified the shortcomings of our partially developed consciousness. Driven by the dictates of a derived identity, and by our belief that inner well-being depends upon external circumstances, we have misused our newfound powers, plundering and poisoning the planet.

We have reached what Buckminster Fuller called our "final evolutionary exam." The questions before us are simple: Can we move beyond this limited mode of consciousness? Can we let go of our illusions, discover who we really are, and find the wisdom we so desperately need?

These questions face us everywhere we look. Degradation of the environment is forcing us to examine our priorities and values. Political and economic crises reveal the shortcomings of our self-centered thinking. Disillusionment with materialism implores us to ask what it is we really want. The ever-accelerating pace of change demands that we become less attached to how we think things should be. Many social problems reflect the meaninglessness inherent in the contemporary worldview. And our personal relationships are continually challenging us to move beyond fear and judgment, to love without conditions. From all directions, the message is "Wake up!"

A Spiritual Renaissance

Never before has the pressure for a spiritual renaissance been so strong; and never before have the possibilities for such a renaissance been so great.

Our choice of spiritual path is no longer limited to the tradition into which we were born. We can draw from the entire spectrum of the world’s wisdom. We can learn from cultures as far apart as Tibet and Peru; from traditions as different as Buddhism, Christianity, and Shamanism; from teachings given thousands of years ago, and from contemporary adepts.

Moreover, the quality of the knowledge can be preserved in ways not possible before. In the past, as spiritual teachings were passed on from person to person, translated into different languages, and absorbed by foreign cultures, some of the teaching was inevitably misunderstood or lost, while embellishments were added. What remained was a poor rendering of the original inspiration.

Today, teachings are disseminated much more accurately and easily. We can watch videos, and listen to audiotapes as we travel. We can tune in to a satellite broadcast of a seminar taking place on the other side of the planet–and record it for later viewing. We can speak directly to almost anyone, anywhere in the world. We can search the Internet and draw on the insights and realizations of countless people whom we may never meet or know. For the first time, the essence of spiritual wisdom is being made globally available.

Whereas people in past centuries learned largely from their own experience and from those in their immediate vicinity, we can benefit from the learning of countless others around the globe. We are cross-catalyzing each other’s awakening.

A Collective Awakening

When I began exploring consciousness in the sixties, there were few books on the subject. Although Cambridge had one of the largest bookstores in Britain, books on "esoteric studies" were only to be found on one small shelf in the corner of the theology section. Three decades later, the situation is very different. There is hardly a city or large town in the West that does not have a bookstore devoted to personal development and human consciousness.

The thousands of books in this field published over the past thirty years reflect the myriad insights and discoveries people are making in their personal journeys. Reading these books guides or inspires some in their own awakening, who in turn pass their discoveries on to others–perhaps in books of their own, in talks and tapes, through websites, or simply in conversations with friends and family. The more each of us matures spiritually, the more we have to offer others; and the more they mature, the more they contribute to the collective awakening.

This mutual feedback not only results in an ever greater accessibility to information and guidance on inner development; it also leads to a honing of our understanding of the essential wisdom. When I discover a teaching that resonates with my inner knowing, clarifies my understanding of the mind, or adds helpful elements to my inner practice, I quite naturally integrate it into my own thinking. This is reflected in the ideas and insights I later share with others, which may resonate with their own thinking and clarify their own understanding. We are fine-tuning each other’s comprehension of the essential spiritual wisdom, drawing each other closer to a common appreciation of our inner worlds.

As we share our realizations, our various expressions of this knowledge come to sound more and more alike. At a talk I gave recently, a person asked if I was saying anything that different from what many other people were saying. My answer was "I hope not." If I am saying something markedly different, I am probably off track.

Today we easily fall into the assumption that what is new is best. We become excited by the latest breakthroughs in physics, biology, and astronomy, and are quick to embrace medical advances and new information technologies. But when it comes to spiritual technologies, what is best is that which has been tested and validated over the eons.

Our external circumstances have changed tremendously during the course of human history, and we may have very different opinions from people in the past, but the way the mind functions has not changed. The way we become caught in our interpretations of reality, the way we identity with limited aspects of ourselves, the way our attachments and fears condition our actions, the way we create suffering for ourselves–these have not changed. Nor have the basic practices that can liberate us from these impediments. In this arena it is not new knowledge that is required, but a re-formulation of the timeless wisdom in a contemporary context.

The Bridge

Buddha phrased his insights in terms appropriate to ancient India, Jesus in those of Judaism two millennia ago, and Mohammed in those of his own time and culture. Today we are rediscovering that same essential wisdom and expressing it in the language of the twenty-first century.

We live in an era dominated by science and reason. For new ideas to be accepted, they need to satisfy our rational mind and be testable. It is not enough that they should resonate with our intuition; they must also make sense within the contemporary worldview.

For several hundred years our dominant worldview has been based on the assumption that the real world is the world of space, time and matter. This materialistic model has successfully accounted for most worldly phenomena and explained many mysteries–so well that it often appears to ruled out the existence of God.

Astronomers have looked out into deep space, to the edges of the universe. Cosmologists have looked back in deep time to the beginning of creation. And physicists have looked down into the deep structure of matter, to the fundamental constituents of the cosmos. In each case they have found no evidence of a God, nor any need for God. The Universe seems to work perfectly well without divine assistance.

Thirty years ago I had sympathy for such arguments. Today, I realize that the notion of God that science–and I–rejected was naïve and old-fashioned. When we consider the writings of great saints and sages, we do not find many claims for God being in the realm of space, time, and matter. When they talk of God–the Holy Spirit, the Divine Light, the Beloved, Yahweh, Elohim, Brahman, Buddha nature, the Being behind all Creation–they are usually referring to a profound personal experience. If we want to find God we have to look within, into deep mind–a realm that Western science has yet to explore.

I believe that when we delve as fully into the nature of mind as we have into the nature of space, time, and matter, we will find consciousness to be the long-awaited bridge between science and spirit.

This may be the greatest value of the new metaparadigm. In expanding our worldview to include consciousness as fundamental to the cosmos, this new model of reality not only accounts for the anomaly of consciousness; it also revalidates the spiritual wisdom of the ages in contemporary terms, inspiring us to dedicate ourselves anew to the journey of self-discovery.

If this new worldview becomes a personal experience–a shift in the way we perceive reality rather than just a new understanding of reality–our world would change in ways that we can hardly imagine. Five hundred years ago, Copernicus could not have foreseen the full impact of his new model of the universe. Today, we can have little appreciation of how the world might be when generations have been brought up knowing that consciousness is primary, and that each and every one of us is holy.

One thing we can say: It will be a much kinder and wiser world; a world in which it will be natural to have the compassion of St. Francis, the insights of Ramana Maharshi, and the wisdom of the Dalai Lama. Freed from many of our delusions, and from much of our fear and judgment, we will no longer cause each other unnecessary pain and suffering. Inner well-being and happiness will become the true measure of social progress.

By today’s standards this might sound like heaven on Earth, but isn’t this what spiritual teachings have always prophesied? When we realize the errors in our thinking, let go of our attachments, transcend our limited sense of self, and discover the true nature of our being, then darkness will give way to light. We will find the salvation we’ve been seeking, and our hearts will be at peace.

R U ready 4 the Battle of that Great Day of God Almighty ?

Return to the Whole excerpt

by Ann K Elliott  

Land of the Shadow

Just as (in Part I) the mandalic Garden was divided into four by its four rivers, so now in the dynamics of the drama that takes place in Eden there are the four players who represent the four primary archetypes of the psyche (The players are the four primary archetypes. As Adam and Eve and Yahweh and the Serpent, they represent the masculine and the feminine and the divine and the instinctual. They are the four corners upon which consciousness is founded. As they become reconciled in us we become whole.). And corresponding to the central fountain is the Self--the wholeness-ordering wisdom of the psyche. The Self is the hidden treasure, the pearl of great price buried in the field of the human psyche.

Back in Genesis, after Adam's and Eve's expulsion from the Garden, the Tree of Life was placed under guard on all sides by a flaming sword. In similar mythic truth, the Self is guarded all around by a fire-breathing dragon. This means that in the search for wholeness the realm of the dragon--the unconscious--will have to be entered and our own inner dragons encountered.

Encountering dragons involves facing up to having those inner selves we try so hard to conceal, both from ourselves and others: our angry, prideful, deceitful selves, as well as the envy, greed, lust or laziness we disown but project onto others. It means removing the "log" from our own eye rather than the "specks" we think we detect in the eyes of others. Put together, those selves we disown form the archetypal shadow about whom Jung warns:

The shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involves recognizing the dark aspects of the personality as present and real.

Condemned to the unconscious, the shadow is capable of wrecking havoc in lives, particularly in relationships where we condemn in others what we have yet to accept as part of our own human nature. But in recognizing and accepting the shadow we are put in touch with our own vulnerable human sameness. As a result we become less judgmental and more kindly inclined towards ourselves and others.

The dragon (as shadow) is caught off guard, and therefore disarmed, when accepted. Similarly the ego, when taking a stance in opposition to the Self, is disarmed by our acceptance of human nature as a co-mingling of light and dark. Moreover, this is the way we assume responsibility for the darkness apportioned each of us, and until we do we will continue to project our own capacity for evil onto others, thus increasing rather than decreasing humanity's collective shadow.

Doorways into Archetypal Reality

Owning one's shadow takes considerable moral effort because the only way to become conscious of the shadow, as well as other archetypal aspects of the psyche, is through self-knowledge. And there is only one way to gain self-knowledge, and that is through self-observation. For this a shift of perception is needed so as to discern our own unconscious processes at work. Following Jung, we will here approach archetypal reality indirectly, as through a backdoor into the psyche.

Metaphor, myth and symbolic image are all doorways into archetypal reality. For just as the shaman uses the drum as "canoe" or "horse," so the repetitive rhythms of metaphor, myth and image are primary modes for being transported into the land of the archetypes. Try entering by so-called rational means and you will not get there. Knock, however, on the doors of symbolic perception and the way will be opened.

Non-ordinary reality can be recognized in several ways. There will be about the landscape a subtle sense of other-worldliness, something qualitatively different--a numinosity. And about its lighting there will be a peculiar luminosity. The atmosphere also will feel "charged," "heightened," "enlivened." Finally there may be a feeling or a sense of familiarity--of having been there before.

Self-Knowledge As a Pressing Necessity

In assessing the collective psychic condition of the mid Twentieth Century, Dr Jung wrote that "self-knowledge in particular has become one of the most pressing contemporary problems."He goes on to explain that this is what affords the individual protection from the "isms" of mass-mindedness and its "irresistible urge to catastrophe."

Self-knowledge is what inoculates the individual from the contagion of fear constantly loosed in the collective. Jung cites two areas in particular where self-knowledge is needed. The first is for recognition of the shadow component of human nature which unrecognized is projected onto other people, races, religions, organizations, institutions and governments. The blind-to-self shadow tries to make itself right by making what is wrong "out there," thus avoiding personal responsibility for the resolution of collective problems. Concerning the shadow and self-knowledge, John Sanford advises:

The kingdom requires a morality which is not founded on rules and regulations imposed from outside, but on self-knowledge. This self-knowledge can be achieved through inner confrontation. The inner confrontation occurs when we confront the person within us for whom the Law is necessary. It would not be necessary to have a Law forbidding murder, adultery, stealing, coveting, and slander if there was not a part of our personality which might do exactly these things. The scribes and Pharisees seek to avert the danger of this inner "shadow" by following rules which prohibit these things. But the higher morality requires confronting the shadowy one within us who has made the rules necessary in the first place. In this way we achieve a truly differentiated moral attitude toward ourselves and life and are fit for the creative life of the kingdom.

The second necessity Jung called for was recognition of "the existence and the importance of the archetypes." Shadow and other archetypes inform us concerning our human commonality, knowledge of which perhaps really is, at this point in history, our most pressing need if we are to survive this present evolutionary passage.

by Ann K Elliott  

JOURNEY TOWARDS WHOLENESS as informed by ART & RELIGION, PSYCHOLOGY & SYMBOLOGYand envisioned as the Eternal Spiral Return--master motif of the soul's journey--the path of life--of heart, mind and soul.

From birth to mid-life the spiral moves out, expanding and extending until reaching the mid-point. There the direction reverses and the journey outward turns back inward--the soul back to its Source.Return to the Whole explores the landscape symbolism of the Bible, from the perspective of Christic spirituality and Jungian psychology, informed mainly by four disciplines:

The role of ART in expressing the emotional dimension of the spiritual journey;

The function of RELIGION in preserving the essence of the teachings of those who have known God intimately;

The provision, in the PSYCHOLOGY of C G Jung, of a map of the known and unknown territories of human consciousness;

And from the synchronization of the SYMBOLOGY of East and West, an indication of an archetypal level--a unifying field--where "the many are one."

 Links:

BOOK ONE : FROM GARDEN BEGINNINGS

BOOK TWO : THE WILDERNESS