Life's Meaning 0914752278

Citation preview

LIFE'S MEANING

by Marguerite Pedersen Dragon Slayer

Published by SOVEREIGN PRESS 326 Harris Road Rochester, WA 98579

Copyright © Marguerite Pedersen

1989

All rights reserved - no part of this book may be reproduced in any form without permission in writing from the copyright owner. ISBN

0-9 14752-27-8

Library of Congress Catalog Card Number

89-60446

Manufactured in the United States of America

4

LIFE'S MEANING

CONTENTS

PA R T O N E A NEW AGE GODDESS

9

SELF CREATION

13

GROUP-ENTITIES

17

CIVILIZING THE "BARBARIANS"

22

INDIVIDUALS VERSUS GROUP-ENTITIES

28

DRAGONS AND SERPENTS IN MASQUERADE

33

PA R T T W O "THIS THOU ART"

43

SEX

51

THE SIXTH DISCIPLINE

56

ABDICATION OF INFINITE BEING

64

THE UNIVERSE OF SPACE

72

THE PHYSICAL UNIVERSE

75

LIFE AFTER DEATH

79

BEING AND ACTION

84

PART

O NE

A NEW AGE GODDESS

What is life? This is a question that has long been viewed as an unsolved but fascinating mystery. Presumably everything that lives, has a will to live, and the will to live is because it finds life good. Humans usually think that they are the only living things with enough "intelligence" to explore the mystery of life. But it may be that humans are the only form of life that does not know and accept life's answer. Perhaps this knowledge, this awareness, this innate memory of what life really is, has been gradually dimmed in the process of evolution. Maybe the single cells floating in the primordial ooze had the full and complete answer. Maybe the single cells of green scum now floating on a forest lake still know. If humans, with their passion for space travel, discovered such single cells on a distant planet, and, instead of being near microscopic globules, they were big enough to instill respect for their size - say spheres twenty feet in diameter - the humans might seek some way of communicating with them. But, if a language for communication were established, humans would probably not accept any communication of an idea that was inconsistent with their previous word programing. In the same way, humans usually reject communication of an idea from other humans that is inconsistent with their previous word programing. Suppose we open up to some new ideas. An impressive memory holds for me the reality of life. It is the memory of Shirley MacLaine standing erect, proud and free, on an otherwise empty beach, fully absorbing the grandeur of the ocean, the land, the sky, and all the billions of years that have gone into her making. She proclaims her joy in her own being with the words, "I am god" - and I realize that, if a single cell used human words, the words might be the same as hers. Their 9

use by a beautiful woman, who already has everything and goes "Out on a Limb" to proclaim her being in those words, signifies to me the dawn of a new age. I, and millions of others, fully understand what she is saying in those words, which, although inexact, are the best selection she can make in muddy human language. In using those words, she, of course, has no thought of taking on the role of any of the con­ ventional gods that have been invented to mold individuals into cohesive groups. The individual woman is proclaiming that she is a direct descendant of, and remains one with, whatever is the source from which came the ocean, the land, the sky, and the wonder of her own individual being. She is a woman who finds joy in her being. It is the sexual impulse of a man to act. It is the sexual impulse of a woman to be. She is proclaiming her being, her joy in her being as an in­ dividual, and her joy in her Primal Being that she sees as one with the wonder of her individual self. She is an individual goddess. But her words, "I am god," say that she recognizes herself as being something even more than that. She is identifying herself with her Primal Being. She is ex­ periencing the joyful birth of a new creation. She is emerging from a word conditioned cocoon. Perhaps half the people of the world are looking all around for something that will indicate the dawn of a new age. The cur­ rent fad of "channeling" the thoughts and words of individuals who lived in the past obviously contains much faddish falseness. But - obviously - there is also a widespread sincere attempt to tap a thought pattern other than any that is being promoted by the individual destroying group-entities. I use the term "group-entity" to include empires, churches, nations, and various other man-made entities that, if fully developed, would be group organisms. My early Northern Euro­ pean ancestors used the term ''dragon'' to designate a group-entity. That term is simpler but I will not use it for fear of creating confusion. Group-entities are the major obstruction to the new age. They word condition the thoughts of all individuals. All of them seek to reduce individuals to mere parts of themselves. Individuals who love their natural beings have a strong impulse to look for 10

something other than this. In seeking "otherness," those of the Western world turn to the East. The Hindu concept of intangible souls that move in and out of physical bodies has a conscious appeal to those seeking for something other than the word programing enforced by group­ entities. This immediate attraction of a readily available ''otherness'' may influence conscious interpretation of any valid recall from the subconscious. The "subconscious," which is a Western term, is as unex­ plainable in concepts promoted by group-entities as the word "life." The Hindus object to the Western word "subconscious." They insist that, if the word is used at all, it should be "super­ conscious." In their thought pattern, to give a channel for know­ ing the superconscious is to seek identity with the Primal Being. It is to know: "This thou art. " We women make up the majority of those who think or claim that they are "channeling." It seems significant to me that the intangible "souls" that "speak" through some of us, although often men, have the thought patterns characteristic of women love and caring for others. "Love and caring for others" is the facade that politicians try to attach to their welfare state group­ entity. Every school child is programed to accept it as something that is worthy to override his own impulses. This group-entity facade could be word conditioning that women channelers accept as coming from a source other than themselves. Another explanation seems more plausible to me. If "chan­ neling" is interpreted as recall from the subconscious or super­ conscious, any innate memory that did not predate the division of living things into two sexes would naturally have a sexual orientation. What I see in the recent fad as having a significance that I would like to preserve and cherish is the "new age" promotion of individual sovereignty. If the ''new age'' movement continues to focus on individual sovereignty, any falseness in the current faddishness could readily be overcome. The predominance of women in the "new age" movement also impresses me as being significant. Women are the reality, the being, that indicates the current stage of human evolution. If we now reject group-entities in favor of individual sovereignty 11

the "new age" will be more than a name. In this book, first, I want to show the mortal conflict that will always exist between group-entities and individuals. Second, I want to present a non-group-entity concept of life that promotes joy of living for those who commit to their full development as individuals.

12

SELF CREATION

Life is choosing and rejecting. All living things choose and reject. We take in air, select oxygen, use it, and give out carbon dioxide. Our bodies select what nourishment they want from the food we eat and we defecate what they reject. Choosing and re­ jecting is self creation. I want to create of myself a person who will find joy of living in a "New Age." To do this I must free my future self for full development by rejecting all word conditioning that has been im­ posed on me from the "Age of Human Group-entities." The ''Age of Human Group-entities'' obviously began before any written history, possibly, twenty thousand years ago. Now these group-entities have taken over the total human species and, either by mass warfare or destruction of our environment, are an immediate threat to human survival. The accelerated development of group-entities began about six thousand years ago. Their development is so intertwined with what historians call ''the rise of civilization'' that group-entity pro­ moters falsely claim that we owe all the niceties of civilization to group-entities. This is part of the false word conditioned thought pattern that I want to reject. Another part that I want to reject is the claim that group-entities are a natural development, and, indeed, are the crowning glory of the human species. Again the falseness comes from the attempt to identify group-entities with something that they are not. Like many other animals, humans are gregarious. Gregariousness results in groups. But a group held together by congeniality and consanguinity is something radically different from the group-entities that have gradually come to control the world 13

and completely absorb the human species. The one is formed volun­ tarily and individuals can leave it voluntarily and live as individuals. The other is held together by a combination of word conditioning and force. I cannot deal with its force. But I can prepare myself for a "New Age" by rejecting its word conditioning. I choose to reject the word conditioning that I am merely part of a group-entity, that the group-entity is the living organism that interacts with the universe as a whole, and that the function of the individual is interaction with the group-entity. I want to point out the falseness that I have seen so that others may see what I see - and reject it if they so choose. All humans, while being taught to use words, are not merely being taught to express our own thoughts in words. We are being programed, like a computer, to express - and have - thoughts that override and contradict the thoughts that would naturally come from our organic heritage. The practice is used to continuously create, and enforce ac­ ceptance of, group-entities. I will first give some simple, familiar examples of what I mean. Some of the words that we are programed to use, such as "du­ ty" and "authority," have a falseness built into them that goes back beyond the history of human language. They are vague abstracts that are often combined with force as mere weapons of control. Sometimes their possible use to express clear thought is questioned, but the momentum of their acceptance overrides the questioning. The falseness that is injected into the word "leadership" is seldom questioned because the word can clearly have a valid use. If an individual is taking some action that another admires, wants to imitate, or wants to be shown exactly how the action is per­ formed, there is a condition that the words ''leader'' and ''follower'' can be used to describe. However, the valid idea gets twisted into a thought controll­ ing weapon for creating group-entities. This is done by creating a vacant "position" of "leadership" that leads toward the con­ cept of creating a group-entity. Children, at a very early age, are programed to create, or to accept, group-entities. 14

If one's parents or pre-school peer group have not already conditioned the child to accept group-entities as a condition of all humans, the schools will immediately use force-backed ''authority'' to impose such acceptance on them. It begins with such things as reading or spelling contests with the right half of the room against the left half - John will be captain of the right, and Jane captain of the left. "Leadership" is promoted on the playground, and soon there is competition for it. The desire to be a "leader" - merely to fill a "position" of "leadership" - is stimulated to the point where becoming a "leader" evolves into a nebulous psychotic com­ pulsion. Acceptance of "leadership" as something admirable in the abstract implies the acceptance of a group-entity as a necessary and desirable thing to provide a "position" for "leadership." Once the necessity for dealing with group-entities is accepted as a human condition, ''leadership'' of an embryonic group-entity becomes the only way to express one's individual will. However, "individuality" that can be expressed only through "leadership" of a group-entity is commitment to the whole group-entity way of life. Such commitment makes it impossible for an individual to act as an individual. He is committed to being part of a group­ entity, either as a leader or as a follower. This commitment chan­ nels the direction that all his thoughts must take. Such conditioning perpetuates a way of life that would be com­ pletely unacceptable to our innate intelligence - if we had the op­ portunity to use the intelligence that was born into us. This con­ ditioning of all children to accept the group-entity way of life pro­ vides the mass momentum that acts as a bulldozer overriding all individual opposition. The system's predominate attraction is to the "leaders" who have a psychotic love of leadership for the sake of leadership. To further the system, these psychotics add, bit by bit, to any falseness that accelerates the system's momentum. The momentum of falseness that is continually added to the system is carried on by conditioning every new born child to ignore his own innate thoughts, and replace them with the subtly twisted thoughts pro­ gramed into him by word conditioning. I found the natural world into which I was born to be good. I look at the relation of all the living things, myself included, to the whole natural universe and it appears to be good. But the rela­ tion of individual humans to the man-made group-entities that con15

trol individuals by word conditioning does not impress me as be­ ing good. However there is nothing now existing within the human species with which to compare it. There is no existing example of humans relating on an individual one-to-one basis with other humans in the way that other animals obviously find good. And all record of such natural human relations has been wiped from generally accepted history. More than that. The record has been screened over with something that flashes into conscious thought to stop every attempt of all word conditioned humans to think about it. It flashes into all word conditioned human thought like an er­ ror notification on a computer screen: "Early barbaric condition that has been replaced by civilization. Use updated program." As I mentioned, programing individuals to function as parts of group-entities is not essential to creating a civilization. I want to point out the bad features of the practice. Word conditioning has been bulldozed over the organic programing that, presumably, I was born with. I cannot clearly remember my organic program­ ing. But I am emerging from my word conditioned cocoon. And, from my organic programing, I still retain an innate value judg­ ment that is repulsed by the "updated program." What are the group-entity makers trying to cover up by word conditioning all humans to back off and not examine the ''Early barbaric condition that has been replaced by civilization?"

16

GROUP-ENTITIES

The mother of a turtle scoops out a hole in the warm sand, lays her eggs in the hole, covers it over again with warm sand, goes back to the ocean, and leaves the sun to hatch the eggs. The baby turtles break through their shells and dig their way out. They go straight for the ocean. They never see their mother. They get absolutely no training. Yet they know how to live a life that they presumably find good. They grow up, mate, repeat the same pro­ cess, and their baby turtles carry on. The knowledge of how to live what they find a good life is born in them. This is commonly called "instinct," a word that can mean nothing but inherited memories. We might call the innate memories "organic program­ ing" instead of "instinct." Humans have a long helpless childhood during which we learn to use words. Is this an advantage or a disadvantage? A human's long childhood gives the parents the opportuniy to supplement inherited memories with knowledge that they have acquired in their lifetimes. This would be a factor in evolution - a factor that would result in continuous improvement of the human species - if individuals acted as individuals. Natural evolution would select individuals of intelligent parents, who communicated their observations in comprehensible form, to survive and pro­ pagate their kind. It would breed out the unperceptive and the inarticulate. Group-entities make it impossible for individuals to act as in­ dividuals. They use the factor of long childhood to tum evolution backwards. Tribes under an intelligent leader had some survival value. But long before the first historical record, these got transformed into group-entities that were based on the psychotic joy of leader­ ship for the sake of leadership. 17

Such group-entities oppose natural evolution. Once the group-entity is formed, survival becomes an uneven contest between a formidable group-entity and an individual who wants to remain an individual. The intelligent, strong-willed in­ dividual who refuses to accept word control coming from the group­ entity is bred out. "Breeding out" was originally accomplished in two ways: First, by the group ganging up and killing the dissenting individual before he had an opportunity to leave any posterity, and, second, by keeping the dissenting individual from obtaining a mate. This second was originally accomplished in the Orient by im­ posing a formalized "duty" to let parents select mates for their children. In the West it was done by imposing a formalized obe­ dience to a group-entity god as a condition for all sexual relations. Now that group-entities dominate the entire earth, breeding out is accomplished much more rapidly. It is done merely by mak­ ing the conditions of living under control of group-entities so unac­ ceptable to intelligent dissenting individuals that they are reluc­ tant to have children. The intelligent dissenting individuals account for less than zero population growth. Meanwhile, the unpercep­ tive and incompetent, who could not survive in a natural environ­ ment, breed prolifically and their children are preserved and nourished by the group-entity. Regardless of what cultural procedure is used, all group­ entities selectively breed for the unperceptive and the weak­ willed - for those who will readily submit to the word control exercised by the group-entity. Of course, the purported "histories" that are imposed on children in group-entity schools, and appear in group-entity libraries, never highlight the destructive effect that group-entities have on the evolution of the human species. Most historians never even question the human practice of forming individuals into group­ entities. They deal with such ambiguous concepts as human ''com­ munities." The historian, Oswald Spengler, in his Decline ofthe West, broached the subject of human organisms by introducing the idea that human history could best be evaluated by viewing it as the birth and development of group organisms. He called the organisms 18

''cultures,'' and said that they follow a life cycle comparable to the life cycle of individual humans: Childhood, maturity, old age, and death. The concept created quite a controversy in academic circles for two generations, but has now pretty much died out. My research into what is wrong with the human condition unearthed his idea on the shelves of discarded, dusty volumes. Because the bare idea of group organisms is one that vitally con­ cerns me, I was very much interested in, at last, finding a historian that was recognized in academic circles who dared approach the subject. His focus gave a superficial indication that he was ex­ amining "cultures" and "human group organisms" - the two subjects that call for the most careful examination before human intelligence can deal with the continuing condition of human degeneracy. But the confused way he handled these very signifi­ cant subjects was an insult to my intelligence. Looking up his standing in the academic world, I discovered that there had been a piecemeal picking at his lavish show of erudi­ tion. But during the whole two generations that his thinly veiled falseness in dealing with the two significant factors of human history was under attack, none of his opponents focused in on his false approach to the concepts of cultures and of human group organisms. Part of Spengler's inaccurate approach continues to be part of the falseness that I am trying to uncover. My own focus is on group-entities that have already gone a long way toward becom­ ing actual group organisms. Spengler's proposition that history is best viewed by considering the human species as composed of group organisms, gives me a concrete example of falseness to recite and use as a contrast to my own view of group organisms. I emphatically reject Spengler's designation of group organisms as "cultures." I confine the word "culture" to its original use in the sense of bean culture or com culture. In this sense, cultures are deliberately made by human will. A culture consists of making conditions favorable for the growth of selected organisms and killing off everything that interferes with that growth. Human cultures of humans follow the same pattern. Group­ entities create human cultures of humans. They select what characteristics shall be bred into humans. They then make condi­ tions favorable for the growth and propagation of individuals with those characteristics, and kill off or breed out the others. 19

Spengler confuses the record by calling group organisms "cultures." He confuses the concept of cultures by implying that cultures are natural, spontaneous forces that create the group­ entities, instead of examining how all group-entities create cultures that selectively breed in a direction that opposes unhindered natural evolution. I strongly suspect that Spengler's falseness was not consciously contrived. The muddy way he used the word "culture" is the wide­ ly popular one. It is promoted by group-entities so as to imply that human cultures of humans are a spontaneous and natural development of the human species. They want to hide the underhanded deliberateness that group-entities use in creating them. I object to Spengler's confusing implications in describing cultures. But, of course, I object much more strongly to the underhanded deliberateness that group-entities practice in creating cultures that selectively breed for the unperceptive, weak-willed humans that can be made into their component parts. Spengler is just an ex­ ample of the word conditioning with which they cover the fact that the destruction of the human species will be the ultimate result of their chosen direction. This is a result that would be obvious without the cover of word conditioning that deflects innate perception. Perhaps Spengler's conformance to bulldozed falseness becomes most conspicuous when he trys to identify the life cycle of group organisms with the life cycle of humans: Childhood, maturity, old age, and death. The life cycle of human group organisms is not comparable to the life cycle of individual humans. Humans die a natural death. Group-entities are designed for perpetual existence. Therefore they are not comparable to sexual organisms that have a natural death built into the organism at birth. They are comparable to asexual organisms. Death comes only from trauma. Their life cycle is growth or death. Their life has only one dictum: Eat or be eaten. The ultimate objective of all group-entities is to eat all others - to create a one world group-entity. They all proclaim that if their group-entity were the only one there would be worldwide peace. Instead, nothing would be changed. Group-entity conflict is built into the creation of group-entities - and into all their com20

ponent parts. Every temporarily stable group-entity is made up of numerous embryonic group-entities that all have one dictum: Eat or be eaten. And each embryonic group-entity is made up of individuals who have all been conditioned that the only way to express one's ''individuality'' is to create and become a leader of an embryonic group-entity. Such an eat-or-be-eaten, cesspool-like condition is the in­ evitable result of current human word conditioning. I reject it and look for something else.

21

CIVILIZING THE "BARBARIANS" Group-entities claim every square foot of living space on earth. All studies of the human species in group-entity schools and libraries assume that the making of group-entities is the basis for ''the superiority of humans over other animals.'' In the history of the Western World, obedience to group-entity gods was the usual basis for creating group-entities.

In the history of the Orient, the group-entities developed ex­ clusively from child training in "duty" to parents. Group-entity gods were not involved. An emperor was seen as head of an ex­ tended family and "duty" to family was obedience to the fami­ ly's head. The emperor was accepted as a human being with human faults and virtues. No intellectual judgment regarding qualities of a fictitious group-entity god was involved. In the West, words have often been the weapons for first line assault in conflicts between group-entities. Words as weapons are used to alienate individuals controlled by an enemy group-entity. In the Orient, overt force has always been the accepted basis for mortal conflict between group-entities. Overt force does not stimulate intellectual examination of group-entities by their in­ dividual components. In this century, especially since World War II, the group-entity makers and controllers in both East and West have begun to look at each others methods and to adopt the ones that appear to be most effective. The Orientals have adopted the Western use of words as weapons of first line assault. But they fail to understand why the group-entity makers in the West find it necessary to give lip-service to individual sovereignty. I have even heard many Oriental lecturers dwell on the Westerners' interest in individualism as if it were the major problem of the West - an unexplainable

22

interest almost amounting to a mass psychosis. The histories that are taught in Western schools and found in Western libraries give no explanation. However there is an ex­ planation if one looks diligently for it. Human History, viewed as Sovereign Individuals versus Manipulated Masses, by the Valorian Society, describes a culture

that was deliberately designed to prevent group-entities from forming among the early people of Eastern Asia and Northern Europe. The people had been repulsed by the observed effects of group-entity makers. They devised a culture to prevent group­ entities from being formed among themselves. The preventative practices were very simple but very effective. Formal, social ap­ proval of effective individual action for both males and females, aimed at full preservation of individual sovereignty, implemented the preventative practices. Every man could formally challenge any other man, including anyone who tried to form a group-entity, to one-to-one combat. If the would-be group-entity maker accepted, he had only a fifty­ fifty chance of surviving. If he refused, he was held in such low esteem that no woman would mate with him. In this manner group­ entity makers were bred out of the stream of evolution. Every woman could choose her mate without interference from either parents, or group pressure to obey a group-entity god. Everyone formally upheld her freedom of choice. In support of her freedom of choice, any individual or group had full social ap­ proval to kill any man who violated her prerogative to free choice by forcing his will on her. All sexual relations were automatical­ ly interpreted as rape if she did not - as an autonomous in­ dividual - openly proclaim her acceptance of the man. Outside observers said that these people treated their women as if they were goddesses. These people had no peace time group-entities. A man could stand up in a group gathering, declare his intention to destroy some group-entity that was infringing on those committed to individual sovereignty, and lead those who would commit to fight with him. The group action was limited to the purpose stated. No continu­ ing group-entities were ever formed. The histories that are taught in Western schools and found in Western libraries dismiss the history of these people with a single 23

phrase, "civilizing the barbarians . " But the descendants of the people bred by this culture, of which I am one, make up a majori­ ty in the Western World. It is a rapidly dwindling majority but, as of now, still a majority . Although our history has been mutilated, we still retain it as something bred into our beings. We cherish our individual sovereignty . And the group-entity makers know this. They take it from us inch by inch in the hope that we will even­ tually become so helpless that we can be bred out of the human species . In the Western World some group-entities use words as weapons for establishing initial control over their component in­ dividuals, and for early skirmishes with other group-entities. They prefer to bring in force slowly and surreptitiously, and to use overt force for mopping up individual dissenters only when they have fully consolidated their power. The use of words as weapons by group-entities entices in­ dividuals to attempt the use of words for defense against them. However individuals frequently fail to distinguish between words used to express honest thoughts and words used as weapons. Words used as weapons are only good for making group-entities. Words used by individuals to express honest thought in opposition to group-entities are counter productive . They merely expose areas to the group-entity on which the group-entity will concentrate fur­ ther programing . The individual' s words are then twisted into weapons and used against him. My ancestors, that were bred by the culture of individual sovereignty, used words honestly . They were always successful in the defense against group-entities that used overt force but they had acquired no defenses against the use of twisted words. They were made into a theocratic group-entity by words used as weapons of first line assault. Escaping from this theocratic group-entity, some of these peo­ ple tried to reclaim their culture of individual sovereignty by com­ ing to America. In the United States, individual sovereignty is set forth in the Declaration of Independence and in the Constitutional Bill of Rights. Lip service promotion of " individual freedom" is, therefore, a vote getting cliche used by all politicians. Individual freedom gets profuse lip service by politicians , school teachers,

24

ministers, criminals, and all the group-entity makers that fight to take over the United States Government and use it as a facade for their group-entity. The framework of the United States Government, with its re­ tained aura of support for individual sovereignty, can now be us­ ed to camouflage any group-entity that takes it over. The Con­ stitutional Government, that legally makes the support of individual sovereignty the supreme law of the land, has become nothing but a facade. There is a constant fight between various group-entities to clothe themselves in this facade. What the group-entities seeking to use the facade of the U. S . Government would do if successful they usually try to keep hidden. One is now way out front in the fight for control . It now has control of government funded schools and makes full use of them in its word conditioning of children to accept its falseness. It by-passes the separation of church and state that is written into the Constitution, by calling its own religion " science. " It now functions as the de facto government. Although this group-entity now has complete control of the schools, tyrannically dominates the media, and functions as the de facto government of the United States, it is still in an embryonic stage. Its strategy is to remain a shadowy embryo until it reaches the mopping up and consolidation phase of the domestic battle. It purports to speak for scientists and calls its word conditioning as practiced in the schools " science. " However, the premise on which its word conditioning is built could not be viewed by any dedicated scientist as anything but grossly unscientific. The shadowy, embryonic group-entity proclaims "as a scien­ tific fact, ' ' that life evolved by accident from inorganic matter and that, consequently life has no meaning .

Then,

even while

dogmatically asserting that life has no meaning , it insinuates that the creation of human group-entities should be accepted as life' s ultimate meaning - the crowning glory o f all organic life. There can be only one reason for presenting such an unscien­ tific picture. The shadowy group-entity is insinuating that no morality can exist other than what group-entity historians have always upheld - the perpetuation of group-entities. If this is ac­ cepted, then the "leaders" of the group-entity that has become

25

the de facto United States Government will make a "scientific" determination of " moral laws" for individuals . The group-entity "leaders" will continue falsely to claim that they are the "authoriz­ ed" spokesmen, or high priests, of "science. " Thus, what they falsely brand as " science" becomes the name of a vague new group-entity god. As I mentioned, group-entity gods are the basis for making group-entities in the West. The group-entity "morality" - "Thou shalt not kill" (as an individual; you shall kill only when ordered by the "leaders" of a group-entity) - is the purported morality that everyone is word conditioned to accept as coming from an "authority" - a spokesman for the old "god" or a spokesman for " science" as the new "god. " As I previously described, the descendants of the ' 'barbarians ' ' who fought the encroaching group-entities in Europe, were enslav­ ed, not by overt force, but by words used as weapons - words purportedly coming from a god. Fifteen hundred years of word conditioning to accept the ''morality'' on which all group-entities depend - as coming from a group-entity god that word condi­ tioning had elevated to creator of the universe - conditioned them to accept " science" as a new group-entity god, that upheld the same "morality " as the old one. Since all group-entity gods uphold the same "morality " obey the group-entity ''leaders'' - all that is necessary to replace one such god with another is to discredit the one by demonstrating the superior power of the other . The power of the new god called " science" is the power of the United States that the group-entity makers have usurped . The usurpers are carefully watching for the opportunity to launch the consolidation and mopping up stage . When, or if, it comes, the historical attempt of the United States to recapture the culture of individual sovereignty - the culture that bred its founders - will be beyond uncovering by the most diligent research. The record of what the founders of the United States were trying to do has already been removed from all history books that are generally available in schools and libraries. As an example of how a group-entity twists an individual' s words into a weapon against him, we can look at what has hap­ pened to the Declaration of Independence on which the United States was founded. Jefferson's words , "all men are created

26

equal' ' - taken in the intended context of rejecting the concept that any king held sovereignty over others "by the grace of God" - clearly meant "all men are created equally sovereign. " He went on to say that the function of a just government is to pro­ tect the sovereignty of individuals from any government that usurps it - including the one doing the protecting. His words, "all men are created equal" were taken out of context by the group-entity that has usurped the United States Government and twisted to mean ' 'all men are created to become equal components of group-entities. " All words used honestly to oppose group-entity makers are similarly twisted into weapons for use against the same individuals that made honest use of the words . My words here are written to communicate with individuals who want to live as individuals . They are not designed as weapons for the creation of still another group-entity .

27

INDIVIDUALS VERSUS GROUP-ENTITIES Using three billion years as the measure for long ago and three million for recent, the recent ancestors of humans were also the ancestors of monkeys . Humans and monkeys have some inherited inclinations in common. The monkeys, safe from predators in the high trees, find enter­ tainment in watching the drama on the ground below . They find entertainment in mimicking what they have observed. Among humans, group-entities are careful to provide enter­ tainment for individuals. Julius Caesar said that the populace can be controlled with bread and circuses. The old formula still works . Group-entities are composed of a few controllers and great masses of the controlled, of rulers and slaves, of bosses and workers, of priests and parishioners, and so on through the various attempts to create group organisms . Now , in the United States, less than five percent of the con­ trolled produce the ' 'bread' ' factor of control . Most of the other ninety-five percent are engaged in the "circus" factor of control . To produce constantly changing car models , new types of houses, new types of cooking and freezing gadgets, new fads in clothes, new types of televisions, "smarter" computers, and all the endless things that keep the populace amused, the forests are being strip­ ped, the rivers and lakes and oceans are being poisoned, and the entire earth is being deprived of its ability to support humans turned into group-entities . The devastation of war is known and feared. But every percep­ tive person can see that human group-entities could easily make the world uninhabitable if there were a few years of the condition called "peace. " "Peace" consists of skirmishes with words as weapons , while preparing for war. During a long, population-

28

increasing ' 'peace, ' ' competition in production could complete the current poisoning of the environment. Thus a population-increasing ' 'peace' ' might be even more devastating than atomic war. In "peace, " as in war, group-entities are the eternal enemies of individuals . Why do individuals continue to accept domination b y group­ entities? What is the one-to-one relationship between a sovereign individual and a group-entity that claims sovereignty over the individual?

An intelligent adult sees his childhood training to accept group­ entities for what it is - brainwashing . He sees the group-entities' claim that human group-entities constitute the crowning-glory-of­ all-life as a value judgment. The making of any value judgment is a direct contradiction to the premise that life is a meaningless accident of unthinking matter. Unthinking matter cannot con­ ceivably make a value judgment. Every intelligent adult shows that he does not accept the premise - any more than those who promote the premise accept it. He shows his rejection of the premise by making his own value judgments . He makes his own value judgments from listening to the mean­ ingless cliches that politicians mouth in trying to support the group­ entities of which they are parts. He makes his own value judgments from listening to the valid condemnation that every embryonic group-entity heaps on its competitor for power. He sees that many such embryonic group-entities have valid objectives and com­ paratively intelligent spokesmen . But all use the same methods in trying to achieve their objectives . All try to create a new group­ entity to implement their objectives . His value judgment is con­ tempt for all of them. But contempt spread so thin becomes very mild. It becomes tolerance of the pathetic stupidity that is exhibited by individuals that can so easily be made into a manipulated mob. The intelligent adult does not identify himself with the pathetic stupidity of those who make up the manipulated mob but objectively - no distinction can be observed. Every intelligent adult recognizes that he, as an individual , must relate to group­ entities in some way . Group-entities claim all the living space on

29

earth. He cannot get away from them. As an individual he cannot fight them with overt force. Also, he cannot fight them with honest words and honest arguments . They emphatically reject the premise on which any honest one-to-one discussion between an individual and a group­ entity must begin. They will not recognize that a sovereign in­ dividual can exist. They designate every individual in the living space they have claimed as either:

1. A �omponent citizen of their entity . 2. A visiting citizen that has a passport from some acceptable group-entity .

3. An infiltrator of an enemy group-entity, or, 4. An illegal alien from some group-entity to be either sent back or made a part of their own. They refuse to recognize any such thing as a sovereign individual. Group-entities have a force that an individual cannot openly fight and they will not discuss their differences with him on an honest one-to-one basis. In one-to-one relations between an individual who views himself as sovereign and a group-entity that claims sovereignty over him, the group-entity sets its own conditions for any one-to­ one relationship. Falseness, the essential ingredient of a group­ entity, is forced on the individual. He must either openly func­ tion as a supporting part of something he condemns - be false to himself - or hide out and secretly oppose the group-entity by "criminal" action, while masquerading under the false front of a law abiding citizen. In the United States, as of now, a majority of individuals still openly function as supporting parts. They have come to accept the falseness imposed on them as ''the way things are.'' They ac­ cept control by their mortal enemy. Like knowledgeable techni­ cians brought in from a conquered and occupied enemy, they bury themselves in daily activity so completely that they no longer have time to think about the overall picture. It is the proficiency of these knowledgeable technicians individuals who ''bury themselves'' in their daily work - that

30

is the source of all "the products of civilization" which the ''leaders'' of group-entities hold up as the ''great civilization that has been created by group-entities." It is prison-labor. The in­ telligent individuals, who bury or "lose themselves" in their work, to keep from thinking about the falseness that has been pressured upon them, are as much prisoners of the system as are the inmates in the system's penitentiaries. They are "trusties" allowed some "freedom." As early as high school, intelligent individuals look at the limited options open to them and choose what appears to be the least objectionable one. If their chosen field of work does not in­ terest them enough so that they can "lose themselves" in it, they lose themselves in the game of social, economic, or academic posi­ tion seeking. They lose themselves in the game of acquiring ''status.'' Having to make a conscious choice between acting on one's own will and submitting to a group-entity that forces its will, or mass momentum, on one, makes one question what constitutes one's real being. Accepting falseness results in uncertainty about what one really is. It results in a growing uncertainty as to what is that rapidly shrinking individual entity that says, "I am, I think, I perceive, and I will." The uncertainty is not completely resolved by ''losing oneself.'' It continues to come back at odd moments. It becomes the fear of non-being. The group-entity "leaders" enlist this fear of non-being as something useful in promoting acceptance of the group-entity. Following fads, and being accepted by one's fad-following peer group, can be superficially accepted by a confused individual as corroboration of one's being. So the group-entities encourage fads. They actively promote fads. They are "circuses" with an added function. They condition individuals to become parts of group­ entities - to

accept

group-entity

mass

momentum

as

the

crowning-glory-of-all-life. If one unthinkingly follows fads long enough there may be a strong inclination to reject what one has become. Sometimes absolute non-being appears the better alternative. If this happens, one puts a gun to one's head or overdoses on drugs. The group-entities use this fear of non-being as a drug injected

31

into individuals that are ripe for being absorbed as functional parts of group-entities. The functional parts are often no more than animated counter chips in elections or expendable soldiers in war. Their function is to make up the mass force - create momentum that overrides individual opposition. If one is sufficiently word conditioned, or has a psychotic love of leadership for the sake of leadership, he may commit to a group­ entity and "lose himself'' in promoting its continuance. He can accept this as the ultimate palliative to his fear of non-being. He can become a "leader," fully identified with a group-entity that is designed to have perpetual existence. Group-entities emphasize the aura of perpetual existence by building up long dead ''leaders'' with false histories and promoting the ''cultural identity'' of their component parts with such false "cultural" histories. We, who see the origin and function of group-entities with clear eyes, accept none of the proffered psychotic-producing palliatives that are designed to detract from the real relation bet­ ween individuals and group-entities. We are fully aware that we are captives of our mortal enemy. We know that the strategy of group-entities is to make us feel "secure" until we can be either fully word conditioned, or bred out of existence. If they can con­ vince us that we can do nothing, they assume that we will stop thinking and accept group-entities as "the way things are." This jail-cell type of "security" has never imposed any physical discomforts on me. My only discomfort has been that the very existence of group-entities was an insult to my intelligence. I could not stop thinking about them until I had followed my re­ jection of them to a solid, workable conclusion.

32

DRAGONS AND SERPENTS IN MASQUERADE Group-entity makers have closed off the option of individuals to live as individuals and relate to each other on a one-to-one basis. But the one-to-one basis is the way all non-word conditioned animals have related to each other for three billion years. It has been found good and fully workable for the full three billion years. In the short time that the group-entity way has been practiced it appears to be completely unworkable. At some time, probably between six and twenty thousand years ago, my ancestors were offended by the culture that deliberately breeds inferior individuals so that they can be formed into units of group-entities. They rejected it. They created a counter culture, an individual sovereignty culture, that selectively bred for the preservation and increase of human perception, and for the preservation and increase of the will to remain individuals. About six thousand years ago, the people from the two op­ posing cultures came into conflict. About fifteen hundred years ago, my ancestors began to lose the battle. A little over two hun­ dred years ago, a start was made toward reinstituting the individual sovereignty culture in the United States. Although the Constitu­ tion has not yet been changed, an embryonic group-entity has taken over and diametrically reversed the direction of the United States Government. With the diametrical reversal of the United States Govern­ ment, the human culture that breeds for individual sovereignty has now been totally destroyed throughout the entire world. Now, over the entire earth, group-entities completely override natural selec­ tion with their culture that selectively breeds for weak wills and lack of perception.

33

I am one of the individuals that they seek to breed out. I re­ ject - I actively oppose - the culture that breeds humans for com­ ponent parts of group-entities. There is now no visible, widely known society that is an alter­ native to what I reject. The destruction of the anti-group-entity culture is currently described as ''civilizing the barbarians.'' The beliefs of my peo­ ple, that led them to create such a culture, have been falsely represented. All popular history books say that they had many ''pagan'' gods. Julius Caesar is the only writer whose observations were first-hand, and his writings emphatically state that those east of the Rhine, those who had not been "Romanized," had no gods and no druids, or priests. We have no exact knowledge of their beliefs before they had to fight word conditioning, but we can make fairly accurate inter­ polations from studying the beliefs of the Greeks and the Hindus, who came from the same common source. I want to take a brief look at these offshoots of the culture that bred me. The offshoots serve as examples to be avoided. The Greeks moved into the Mediterranean area where they

had unavoidable contact with group-entities. Since they had to relate to group-entities, they made of themselves what they called a ''scientific'' group-entity. They purported to carry on the culture that had bred them simply because they began with voluntary agreements between what had theretofore been sovereign in­ dividuals. Having to deal with those whose lives were involved with fictitious gods, they invented a whole pantheon of gods -as adults make up fairy stories for children. The ''scientific'' group-entity of the Greeks was created by males. Its male makers had a long background of looking upon women as goddesses. So their "scientific" group-entity made temples where women were enshrined as oracles to be consulted before any great undertaking. Some women, thus, were made in­ to a complimentary group-entity. The others gradually lost the respect they had formerly enjoyed. No compromise of individual sovereignty is workable. Group­ entities destroy individual sovereignty even when they are made

34

of what had been sovereign individuals. The Greeks, who sought to compromise, were eventually conquered and absorbed by a full fledged group-entity, the Roman Empire. The branch of my ancestors who became the Hindus tried to conquer and "educate" a group-entity bred population that far outnumbered them. It was a hopeless task. What, in the culture that bred them, had been joy in their beings, and joy in their ac­ tions to promote the impulses that were born in them, became a conviction that their individual lives were a mistake. Their ancestors had long held a concept that is designated by the word "Ragnarok." Ragnarok is often spoken of as convey­ ing a concept similar to the story of a worldwide flood and the prophecy of the world's end called Armageddon. There is a radical difference. The worldwide flood, which purportedly happened in the past, and Armageddon, a prophecy of the future, both imply a devastation of the world - from which a select few are saved. The two concepts are used to make group-entities of those who accept the conditions that the group-entity sets forth as necessary to salvation. Ragnarok carries the concept that all living things will be wiped out if the world gets in such a mess that the Primal Being decides a completely different approach is necessary. Unlike the flood and Armageddon, Ragnarok contains no dogma prescrib­ ing a behavior by which anyone could be saved. After Ragnarok, only the Primal Being would still exist. Presumably, the Primal Being would then create a different form of living things from a different perspective. But the concept of Ragnarok implies that it would be beyond the capacity of the humans, who messed up the world, to anticipate what the new creation would be. In the original culture that bred the Hindus, individuals were conceived as being direct descendants of the Primal Being, and as having similar powers. Working on this concept, the Hindus, seeking for a limited, individual Ragnarok, set for themselves the task of "uncreating" their individual souls - of returning all their thoughts and wills to the Primal Being from which they were evolv­ ed. This they called nirvana, which means ''blowing out the can­ dle." This was their solution to a contact with group-entity-making peoples that were too numerous to be destroyed and too far gone to be "educated." It is a sad solution to exactly the same pro­ blem that will face us if current trends continue. And it is a solu-

35

tion that I find unacceptable. I am a product of the original culture, not the Greek or Hin­ du offshoots of it. I recognize that my organic heritage may ac­ count for my strong aversion to group-entities. However, I think that every mentally healthy individual feels this aversion, although many do not feel it as strongly as I do. I have looked for an ac­ ceptable solution with an intensity that would not relax until I found one. In doing this, I have carefully examined what is known about the beliefs of my ancestors who invented the basic anti-group-entity culture. I can summarize my finding very briefly. Let us begin with the known first. Originally, they had no group-entity gods. When they had to fight the efforts of the Mediterranean peoples, who were trying to force their group-entity gods on them, they, like the Greeks had already done, began in­ venting gods as distracting counter measures. Before this time, they took joy in the natural universe and accepted it at face value. They could see from observing nature, that the interaction of individual living things - mating, fighting, killing, loving - was good. They could see that it had been go­ ing on indefinitely. They, therefore, concluded that it was intended by some long past creator. Since they had creative impulses, they assumed that they were descendants of the original creator. If they had impulses to love or to kill, they assumed that the impulses were bred into them by their original creator. They concluded that they should, therefore, be true to those impulses. On both sides of them they could see that group-entities were manipulating individuals, and were breeding for the less admirable individuals who could be easily manipulated. They observed that the group-entities that encroached upon them used mob force against individuals. They devised a social order to avoid this - as I have describ­ ed. It bred for individual sovereignty, as they had concluded from observing the natural world that their creator, or remote ancestor, intended. Everyone took pride in thoughtfully studying his innate impulses and expressing them in a way to win the love and com­ radeship of others. The others were doing the same thing. I still have the same thought pattern and the same impulses. Group-entities try to push me, and others like me, completely out of existence by claiming all the living space on earth.

36

They have already pushed all reference to the fact that there ever existed a culture of individual sovereignty from all histories taught in their schools or preserved in their libraries. They have interpreted their destruction of the beliefs of my ancestors, that were based on careful observation of nature, as "civilizing the barbarians. ' ' They have done this because these beliefs do not sup­ port their assertions that group-entities are the crowning glory of all creation. They have even deprived me, and those of my kind, of the very words in which to accurately discuss human history and cur­ rent human conditions. The words have been so twisted that they have lost their original meaning in current human language. I will give some examples. In trying to say what I want to say, I have had to invent and use the cumbersome term ''human group-entity.'' The simple word that I would have liked to use is "dragon." But group-entities have deprived the word " dragon" of its meaning. The highly signifi­ cant word, having the connotation that I seek, has been removed from current human language by reducing " dragon" to an im­ aginary monster in fairy stories . This has not been done without deliberated purpose. Part of the deliberated purpose was falsifying the story of George, the Dragon Slayer. The dragons that he was slaying were not abstracts. They were tangible, physical group-entities that were perverting Christianity. George was a real Christian, not a "member," a com­ ponent part, of the group-entity "Christian" church founded by Paul.* Like the tangible, physical dragons he was fighting, George was a tangible, physical man, a heroic warrior. He was captured and tortured by the Roman Emperor Diocletian, and was put to death by the Emperor on April 23, 303 A.O. in Nicomedia.

*Thomas Jefferson fully rejected Paul's perverted "Christianity" that was designed for makers of group-entities. He refused to join any church but he wrote to Charles Thomson, "I am a real Christian. " He used scissors to cut from printed copies of the Bible the life and teachings of Jesus. These he pasted in a book which he kept for his

37

The story of George the Dragon Slayer that has come down to us through group-entity historians parallels the story of Joan of Arc. Like her, he was killed by those who later claimed him as one of their own "saints." As part of promoting confusion regarding the distinction be­ tween the Jesus Christians and the St. Paul ''Christians,'' the group­ entity church that promoted the official St. Paul "Christianity" of the Roman Empire, captured the popular appeal of George, the Dragon Slayer - who fought and died in opposition to their perverted "Christianity" - by adopting him as a saint. The group-entity makers of the church distorted the meaning of the dragons he was fighting into a vague symbolism. They did this because the sort of dragons that he was fighting was the sort they wanted to become. They wanted to dress up the dragon in the clothes of the crucified Jesus. The Church's distortion of the word "dragon" shows how effective carefully organized word conditioning can be. The use, worldwide, of the word "dragon" to mean "human group-entity," along with the symbolic use, in the Western World, of the word ''serpent'' to designate a ''human group-entity,'' is older than writ­ ten language. The pictured symbol for the word "dragon" was originally

own use. He left out the group-entity teachings of the Old Testament, the fictitious Jesus invented by Paul, and the injections made by the Coun­ cil of Nice. He wrote to John Adams that the significant story of the life and teachings of Jesus was as easy to distinguish from the rest of the Bible ' 'as diamonds in a dung hill. '' Although the Government Print­ ing Office printed copies of Jefferson's extracts "for the use of Con­ gress" in 1904, the work has been quietly suppressed. A reproduced photographic copy of this so-called Jefferson Bible has been titled An American Christian Bible, extracted by Thomas Jef­ ferson and has been published by Sovereign Press, 326 Harris Rd. , Rochester, Washington 98579. The publication contains comments by Erik Holden that make clear the distinction between a real Christian, who sees the significance of the life and teachings of Jesus as an individual fighting group-entities, and a group-entity "Christian" who is commit­ ted to the fictitious Jesus invented by Paul.

38

used, worldwide, to designate a ''human group-entity. ' ' The ''com­ mon noun" was a dragon with four toes. The "proper noun" for the imperial Chinese dragon had five toes - and in China there was penalty of death for the unauthorized drawing of a five-toed dragon . The Japanese dragon had three toes; the Persian dragon had a cloven hoof, et cetera. In the Bible, serpent is often used interchangably with dragon and, except for the ambiguity that comes from the Adam and Eve story, both serpent and dragon in Biblical use clearly mean human group-entity . Dragon appears to be the preferred term for a full fledged group-entity. Serpent appears to be preferred when refer­ ring to embryonic group-entities and when referring to individuals who are seeking to make group-entities. As the Bible now stands, it pioneers the attitude of tolerant acceptance that is generally taken in the current world : Human group-entities, per se, are neither approved nor condemned . Whether any specific group-entity is approved or condemned depends on what are viewed as its specific qualities - or, rather, on where one 's selfish interest lies in relation to it. John the Baptist and Jesus were emphatic in condemnation of this tolerance - and advocacy - of group-entities and their falseness. Looking at all the people who were striving to become group-entity makers, they condemned all group-entity makers as a "generation of vipers . " The individual sovereignty culture that bred my ancestors was built on the same clear cut attitude toward dragons. The unequivocal position of my ancestors was: "Kill all dragons, and allow no dragon eggs to hatch . " The story of Adam and Eve confused the ancient symbolic use of the word "serpent. " It did this by portraying Adam and Eve as the first - and only - humans. So, of course, there were no such things as human group-entities. By doing this it turned "serpent" from a clear symbolic meaning into a vague symbolism. The Biblical story was taken from the older Babylonian story of two lovers in a garden, tempted by a serpent. Serpent in the original story clearly symbolized the group-entities that the story teller saw as the dominant threat to all humans. The confusion regarding the "serpent" was created for the same reason that the confusion regarding the ''dragon ' ' was

39

created. The Hebrews wanted to form themselves into a group­ entity. In the wilderness, Moses "lifted up" the kind of serpent that he proposed that they become. Those who were "bitten" by other serpents died. Those who looked upon the serpent that he lifted up lived. That is what happens to individuals who are caught up in a contest between serpent makers. They die if they misjudge which group-entity holds the power before which it is most expe­ dient for them to bow. John the Baptist and Jesus used the word viper (little poisonous serpents) because, at that time and among the people that John and Jesus wanted to reach, serpent was still used as a condemna­ tion of group-entity makers. Jesus also made the statement that those who accepted his teachings could have contact with serpents without being harmed by their poison. There is now no choice other than contact with serpents. Cur­ rent group-entities claim all living space on earth. They zealously guard any vacant space that sovereign individuals might live where they could revert to natural conditions - and where they could get outside the enforced word conditioning long enough to raise up children whose innate value judgments reject group-entities. Group-entity makers have a well-founded fear of natural conditions. They fear that natural conditions might result in the gradual decay of the word conditioning that group-entities have bulldoz­ ed over organic programing. They fear that such decay might lead to the rediscovery of life's purpose - and the organically pro­ gramed purpose of life might be opposed to the making of group-entities. I was not raised under natural conditions. I have never knowingly recalled memories of my early baby days, nor memories from my time in my mother' s womb. Also, I have no recall of memories from the time before my concep­ tion - whether such memories might come from previous incar­ nations of my "soul" or from my physical, organic heredity. But the cells that grew from the fertilized ovum that became me must have had a wide, comprehensive, and very exact memory. They were able to build all my intricate bones, muscles, organs, computer-like brain, and program me to function as a complex living organism.

40

I

am convinced that innate memories exist. And I recognize

that their recall requires the same procedure that tunes in a radio or television station - duplicating the wave length of the sender. My difficulty has been in creating a hypothesis in my waking con­ sciousness that would trigger the recall of innate memories. Because I was unable to create it, and, because the hypothesis that would trigger their recall was not readily available,

I

have had a long

search for my organic programing . Under my circumstances, all I could do was search for some­ one who had probed his innate memories, and could translate them into understandable words. I assumed that my innate value judg­ ment was still intact, and that it would respond with a yes-saying to a hypothesis that triggered recall. I was looking for something that my innate value judgment would call good, something that would contribute to my joy of living. When the receiver is tuned to the same frequency, the sen­ ding station will come in. "When the pupil is ready, the teacher will appear . " I was fortunate . My search was rewarded .

41

42

PA R T

T

W O

"THIS THOU ART" The hypothesized step by step build up of organic program­ ing that I am now going to describe comes from Melvin Gorham . I have carefully and repeatedly read all his books, have worked with him, and have had many lengthy, in depth discussions with

him. He has agreed to read what I now write, and nothing that I attribute to him will be contained in the final draft of this manuscript, or be printed, without his approval. His books have received some very favorable reviews in both the popular and academic press but, on the whole, he has been at odds with the media and the academic world . The reason for this is clear. On two puzzling points conventional thinkers cannot categorize him. He unequivocally places sovereignty of individuals above the purported sovereignty of any possible group-entity. And he emphasizes organic programing without accepting the ' 'god'' of any established religion as the programer. Organic programing implies a programer, a Primal Being that programed the first organic cell . Gorham's concept of this Primal Being does not conflict with a possible concept that Jesus had of the "Father" - but it definitely conflicts with Paul's "Christiani­ ty" that identifies the " Father" concept of Jesus with the group­ entity god, Jehovah. Gorham recognized that his posited concept of a ' 'first cause'' placed his work in the field of religion . So, he opened his first book,

The Pagan Bible , with his definition of religion which read: "A religion is a concept of the cause, reality, and pur­

pose of the universe, and a conscious attempt to attain harmony with that reality and aid that purpose .'' Next he asserted: ' 'This is a book of religion,'' and then went on to explain why he chose to call his religion " Pagan . " I will

43

quote his words: ' ' This religion is called Pagan. It is not consciously evolved from the fragmentary remains of what was once called paganism, and what is now neatly entombed under headings of Greek, Roman, German, Scandinavian, Chinese, Japanese, and early Indian ' ' mythology . ' ' It takes the name Pagan not because its concepts are obviously those of the pagan era, but in acknowledgment of its spiritual heritage. "In the historical behavior of the pagan, there was a freedom from inhibitions, and a robust love of life, whether expressed in eating, drinking, fighting, loving, singing, dancing, or perceiv­ ing god, that was unique and characteristic . This spirit was born of a special concept of the cause and purpose of the universe which is unfathomable to those who create gods that are either vengeful, or sad-eyed and mournful . It is this spirit that I seek to recognize in calling this religion Pagan. ' 'I do not believe that dredging up some ancient authority from the dead past to control people will free them from inhibitions. It is solely on the assumption that there are existent individuals of pagan spirit, whose innate consciousness will respond to the Pagan concept of the universe, presented in current language and symbolism, that this work, as a living religion, chooses to stand or fall. " In his later books ,

The S ix Dis ciplines of Man 's Being , and

several others, he de-emphasized the designation of innate memories as religion. Mine is an emphatic yes-saying to what he presents as innate human memories. If I have to call my paraphrased re-statement of his work ' 'religion, ' ' I would like to call it the religion of human understanding. A major difference between Gorham' s picture of organic pro­ graming and all other philosophers, whose words I have studied in the mountain of dusty volumes, is his concept of the programer. All other philosophers, without exception, conceive what they call God as omnipotent and omniscient. More than one has said and all have implied - that ' 'God is, by definition, perfect. ' ' The Greek philosophers, probably influenced by their contact with group-entities that all proclaimed their group-entity god to be perfect, conceived a perfect world that existed as idea, of which

44

the world that was known through the senses was an imperfect copy. Gorham's picture of the organic programer is not that of a perfect, omniscient god, working from a preconceived perfect plan. The organic programer experimentally adds to what it has ex­ perimentally tried and found to be good - one experimental step at a time. In some of his books, Gorham used the word "god," after carefully describing the difference between the way he was using the word and the way others use it. In some of his other books, he used the terms "aboriginal creative intelligence, " "original creative consciousness, '' and various others. Always he defined the terms he was using. He has accepted my term, Primal Being, as a new one worth trying, but has warned me that all readers will very likely translate any term used to designate life's "first cause" into a god who is, by definition, perfect - omnipotent and omniscient . The thoughts and will of the Primal Being are, in Gorham's picture, no different from the thoughts and will of a human. The Primal Being does not have complete foreknowledge of what will develop from actions - any more than a human does . However, the Primal Being does have a judgment acquired by far more ex­ tensive experience. Another major difference between Gorham's picture of organic programing and that of all other "first causes" is this: The Primal Being did not create the first single cell as something detached from its creator. The Primal Being

became the first single cell.

The creation of the first single cell was the creation of a new ex­ perimental body for the Primal Being. The Primal Being then began the experimental process of evolution that three billion years later is myself, and you, and every living thing on earth. The Primal Being is our creator primarily in the sense that it is our ancestor. "Father, " the word Jesus used for the Primal Being, is an inaccurate term only because Father has a sexual connotation. The Primal Being evolved into a differentiated "Father" and "Mother" only about six hundred million years ago, when the multicelled organisms, that the Primal Being had evolved into, created sex.

45

In Gorham' s picture, I am the Primal Being. The difference between me and the Primal Being, per se, is that I do not have full access to my innate memories , the memories of my organic programing - and the memories of what I was before the first cell . Obviously , I do not have the capacity to assimilate even the three billion years of organic life's memories in my short lifetime - if I could fully recall them. Gorham has carefully worked up a condensed summary of the organic programing of myself, and all other living things, that I can assimilate. My innate capacity to make a value judgment calls it good. As far as I can see, that is the only authority there is, or can be, for it - or for any other religion. I recognize no other authority . I want to alter the sequence of summarized memories that Gorham posits in his book, The Six Dis ciplines of Man 's Be ing , and begin with the fourth discipline. That is the beginning of organic life and the beginning of my organic programing. This approach should create no problem. Complete, unquestioning ac­ ceptance of the results of the first three disciplines is programed into me and every living thing. Afterwards, I will take up the first three disciplines that deal with creation before there was organic life in the universe . By this approach, I begin with the physical universe as a given. I can fully identify with the Primal Being at this point. I am not perfect, I am not omniscient. But I am omnipotent. I can do anything. If, at any time, I reject what I am now beginning, I can wash out my experiment and be what I was before beginning it. This continuing option is contained in the concept of Ragnarok. I, the Primal Being, chose to continue the creation that had already gone through three disciplines. These three disciplines of my self had resulted in the creation of the universe of time, the creation of the universe of space, and the creation of what we call " matter. " Now, I, the Primal Being , conceived a fourth self discipline, a limitation of my omnipotence. I began to add it to what I had previously called good - what I had called "reality. " THE FOURTH DISCIPLINE I am now talking about an ancestor of which I am a direct descendant.

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Selecting a small speck on an almost forgotten planet, revolv­ ing about a minor star, the Primal Being chose to look at the whole from this severely limited perspective. Leaving all past creations to continue as inertia, it identified with the speck and formed it into a cell wall, wherein the continuing will of the Primal Being moved as organic life. The purpose was to experience, from a new perspective, the universe that the Primal Being had previously created. Beginning as this small cell , the Primal Being would take in small bits of its previous creation, evaluate them from the new perspective, select portions for retention, and discard what was not useful to the new creation. The fourth self discipline was the choice to con­ sciously identify with the new perspective - and to remove from conscious memory the, previously omnipotent, creator of the whole universe. The memory of the first three disciplines would become the subconscious, or superconscious , memory . The cell enjoyed the new experience of floating in what, by comparison to its deliberately chosen small size, was a vast ex­ panse of water. It absorbed the warmth from the star that was its sun, it drank the dew, it breathed the air, it swam in the liquid, it touched, felt, and explored the solids . It selected bits of the universe, and brought these bits into the small sphere that was its new being . It enjoyed the challenge of creation from such a vastly dif­ ferent perspective. It had the memory of infinitely greater crea­ tions, but it put these out of its current thoughts . As time went on, it conceived two possibilities of further crea­ tion that were both good. So it split into two cells, each with the same memory and discipline heritage. This splitting was like a writer starting one book and deciding that it would be better to split the subject matter into two books. As further time went on, splitting and variation resulted in a wide variety of single cells. The idea of these single cells cooperating in a multicelled en­ tity was conceived. Who conceived it? The creation of separate minds - as the author of a novel creates and identifies with each of the novel's separate characters - was still in its first stages. Communication between cells was, therefore, by what is now called telepathy.

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By "telepathic" communication, there was agreement and cooperation and multicelled entities were formed. The multicelled entities followed the pattern of the first single cell. They split into two and experimented with variation. Then came the idea that, instead of merely taking in fragments of the non-organic universe into oneself for creative material, it might be good to take in other organisms. This idea was tried, found good, and became a common practice. Taste was then much more than it is now. Taste was re­ experiencing the joy that had gone into the creation of another organism. Humans cannot know taste of this nature, because we have undergone further disciplines that eliminated the ''telepathic' ' knowing of another organism from our conscious experience. A porpoise experiences a fuller knowledge of other organisms by sonar than do humans through human senses, but the porpoise has also undergone further disciplines. In the early organisms, eating was "knowing" to a far greater degree than sexual relations is " knowing" in humans. Eating had no connotation of "I - it" toward the eaten. It was ''I - thou.' ' It was joyfully experiencing the thing eaten. And, by reason of full telepathy, being eaten was also a joyful experience. The whole process was a portion of the Primal Being conversing with another portion of the Primal Being . It was like a revision of a manuscript is to its author. The author enjoys going over it, taking the good parts, rejecting and discarding the others - enjoys using what he regards as good to fit into a new whole. Eat-or-be-eaten became the choice that the fourth discipline imposed on every living thing. The Primal Being's value judg­ ment - joy of living, experienced as joy of creation - that had been programed into organic life, brought on the choice to eat rather than be eaten. This resulted in bigger and bigger organisms. It resulted in escape and defense developments. It also resulted in cleverly plan­ ned systems for aggressive attack and for devouring. The Primal Being had no inhibitions. The problem that faced the fourth discipline multicelled organisms was the problem that now faces human group-entities : Eat or be eaten becomes the struggle for power - just for the sake

48

of power. What purpose can further development have, whether of multicelled organisms or human group-entities, except to con­ tinue the struggle for power over other organisms? None. And this defeats the purpose for which organic life was created. The fourth discipline was built upon the abdication of om­ nipotence. The fourth discipline would be unsuccessful if the ultimate purpose of the varied forms of organic life was regain­ ing omnipotence. Was there nothing to do but cry " Ragnarok" and throw out the whole concept of organic life? This thought of the Primal Being was also the thought of some of the cells that created the multicelled organisms - and the new mutations. It was the thought of those whose previous develop­ ment had built into them a channel for thinking such thoughts. They probed their memories for some possible new objective. Their memories consisted of the organic programing of the fourth discipline. Organic life had been good. It was up to the cells that had created the multicelled entities to search and find an objective for life other than eat or be eaten. There had been enjoyment of eating before it was turned into competition in the struggle to regain omnipotence. That good they wanted to preserve. They probed their subconscious. It contained the memory that they had come into being through the abdication of omnipotence. With this in mind, they concluded that they should not seek to become the supremely powerful multicelled organism by devour­ ing all others. They sought for a way to experience other organisms without devouring them. The solution that they worked out for their problem resulted in what Gorham calls the fifth discipline - sex.

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SEX There is only one Primal Being . "This thou art. " But unless the Primal Being decides to reject the organic life experiment, every separate living entity has egoistic, individual autonomy . That is the way the Primal Being has ' 'written the story , ' ' conceived the characters of the story , or, in current language, ' 'programed the computer. ' ' To continue the analogy, the Primal Being is like the electric current that activates the computer chips. The separate characters interact according to their innate programing, as modified by their own creative self programing - or their pro­ graming by others . Joy of living is the motivation of the Primal Being, just as it is the motivation of all organisms that the Primal Being has created by self discipline. The joy of the Primal Being is seeing the whole thing work. There is always the possibility of Ragnarok, of reaching a point where it appears hopeless to go on, of wiping out the whole thing and starting over. The continuity of organic life depends on continuity of joy in living . About six hundred million years ago, some of the cells con­ sidered an alternative to the eat or be eaten system that had created their problem. The solution had been suggested by the in­ terdependence created by variation among organisms. Plants breathed in carbon dioxide and gave out oxygen. Animals breath­ ed in oxygen and gave out carbon dioxide. They reasoned that if this sort of general interdependence could be made into a one­ to-one interdependence, with joyful perception of another in­ dividual - without eating it - made a condition for continuing the species, then the problem might be solved. The solution may have been arrived at by ' 'telepathic com­ munication' ' between two separate organisms and their cooperative action, or by one organism dividing itself into two differently pro-

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gramed ' 'mutations. ' ' The exact process does not matter to us now. However it came about, sexual beings became a new plateau of living things. Organic life had two contradictory impulses: The impulse to preserve what had been found good and workable. And the im­ pulse to create something new and better. The designers of sex conceived the idea of making one of these contradictory impulses dominant in one being , and the other dominant in another being. They conceived a condition that would make reproduction depen­ dent on bringing the two different beings together. Each would give part of its being, the parts would be joined together to create a new being. This new being would be one sex or the other as determined by the cells creating it. To implement this plan, they would need to create a strong sexual impulse. The whole would result in new creations with a new purpose. On the sexual plateau, organic entities would be preserved in the time stream of living things by other entities choosing them as mates, rather than by eating and thus incorporating their good portions. This would not only give new purpose and new joy to life. It would also increase objective evaluation. Objective evaluation had already been found good. The Primal Being's desire to ex­ perience it was the impulse that led to the creation of organic life. It was part of organic life's programing from the Primal Being . The whole idea appeared good . But the cells discovered that their plan would create a new problem. Sex would stimulate the creation of mutations superior to either of the original organisms. Competition for survival was a basic feature of organic life. If the creation of sex was creation of organisms superior to their creators, this could only mean that the creators were willing their own death. In competition for survival, they might rely on clever strategy to overcome their superiors , but if their superiors were their own creations, overcoming them would defeat the joy of creation. There was only one solution . If sexual beings were to make objective choices of mates that would result in mutations superior to themselves , then death had to be programed into sexual organisms . They chose this solution.

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The making of this decision in the creation of sex is the greatest emotional experience contained in innate memories. The love-death portrayed by Wagner in

Tristan and Isolde

is inherent in sexual attraction. It is part of the organic program­ ing one will uncover when he probes, and partially recovers, the memories that went into his being . In Tristan and Isolde one sees it as a choice imposed on lovers by others . This imposition of the choice on the lovers by a will other than their own tempers the emotion by intellectual condemnation of the "society" that im­ posed such a choice. The cells designing sexual beings were imposing the choice on themselves . As the price of sexual love, they had to program their own sexual beings to self destruct. The greatest, most intense and most complex, joy known to an individual organic being was programed into sexual attraction and the satisfaction of sexual fulfillment. This was, and is, a necessary counterbalance to the vague innate memory that love and death are inextricably related. The group-entities have selectively bred humans of such a low level of perception that they simply drool over the sexual act, like spoon fed idiots drool over their food. When there is deep perception of all facets of sex, the innate emotional memory of choosing love-death stirs the even earlier memories that were closed off by the fourth discipline of the Primal Being . Perception of all facets of sex triggers the memory and brings on some understanding of what was involved in the deci­ sion of the Primal Being to abdicate omnipotence and become organic life. This dim, innate memory is also stirred by looking at portrayals of a crucified or self-destroying god - Prometheus, Jesus, Wotan, etc. One feels the nobility of choosing a good that requires the sacrifice of self for the good of the whole. This vague innate memory is stirred in day to day relations between lovers. One surrenders one's being, one's will, to the being and will of the one who is loved, and dies a little death. The other tries to give a new incarnation. As the roles are repeatedly reversed and confidence grows that the other will always give a new and more joyful reincarnation, the vague, innate memory of the inseparable connection between love and death becomes an

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emotion cherished in waking consciousness . Sex is a discipline overlaid on basic organic life that can be objectively compared to the eat-or-be-eaten purpose of asexual organisms . One can consciously choose the plateau on which one wants to live. The makers of group-entities choose the impulse to become omnipotent - an impulse which the cells that created sex saw necessary to reject if organic life was to continue to produce joy of living. Group-entities are merely attempts to revert to the fourth discipline plateau by reducing human individuals to the role of asexual cells. To create group-entities their makers play up a small portion of what the cells experienced when creating sex. They pro­ mote and utilize the portion that sees the nobility of sacrificing self for the good of the whole. In order to create group-entities, their makers must play up this small portion and discredit the comprehensive value judgment of sex. The Judaeo-' 'Christians' ' deflected the comprehensive value judgment of sex by proclaiming that all sexual relations were "unholy" unless "sanctified" by a group-entity representative. The group-entity that has built its growth on condemning the obviously false practices of Judaeo-"Christianity" is now trying to reduce sexual relations to nothing more than sensual pleasure. Its makers have even promoted the practices of psychopathic perverts as just alternate ' 'sexual preferences. ' ' They have sought to destroy reverence for sex by filling every television screen with ' 'sexual' ' contortions that portray the drooling of idiots as the ultimate joy of sex. As in the precedent set by the ' 'social insects' ' that formed fourth discipline group-entities out of individuals who had already evolved into sexual beings, the human group-entity-makers must somehow destroy or denigrate sex to make a continuing group-entity. Compared to what the group-entities have made of humans, any sexual animal of the jungle must be viewed as further advanced in the evolutionary scale than these humans that have been word conditioned to function as cells in an asexual group-entity. Sex as it is known by the animals of the jungle, sex as a com54

plex something to be pondered with reverence must be restored to its full significance before the human species can hope to reach the plateau of the sixth discipline. The plateau of the sixth discipline is built upon bringing a working knowledge of innate memories into waking consciousness.

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THE SIXTH DISCIPLINE Reverence is contemplation of some aspect of reality with the intense desire to learn its significance. Reverence for sex opens the pathway to the sixth discipline. The sexual impulse is the impulse to select what to love and cherish and what to reject. It is the impulse to choose another of one's species in whom one can see something that one wants to unite with one's own being to form a new oneness. It is the impulse to choose and reject from all the many possibilities. The sexual impulse is programed into my body which is made up of cells that select what to eat and what to reject. Selection and rejection, and joyful creation from what is selected, is the essence of organic life. Perception of differences, as the basis for selection and rejection, must reach a new height as one approaches the sixth discipline. Living on the sexual plateau for six hundred million years has bred into me a sensitive perception of the wills of others. It is not infallibly correct, but it is something to be acted upon. Acting upon one's own individual value judgment is the purpose of organic life. The interaction of individual organisms effectively selects what will evolve from the whole. Organic life is a thought process of the Primal Being. Interac­ tion of humans is a new discipline in the thoughts of the Primal Being. Organic life includes all possibilities - every conceivable thought that can be expressed organically. The interaction of organisms is to the Primal Being what the selection of thoughts is to the human author of written works. False human word con­ ditioning has promoted the fiction of a creator who stands outside of creation and creates from a perfect blueprint. This false word programing hides the reality that we are the thoughts of the creator. Our organic interaction is the creator's organic thinking process. 56

The innate impulses of sex, that focus on what makes a good organic mate, lead to perception of what makes a well integrated entity in general. The innate impulses do this by stimulating com­ parison of self, as an integrated entity, to entities outside of self. In the sixth discipline, this sex-taught value judgment leads, among other searches, to a search for integrity in the universe. This is not sublimation of sex, it is building on the foundation of sex. The foundation needs to be continually maintained and strengthened. The person in whom sex is inherently strong, and who consciously and reverently listens to what sex has to say, is capable of grasping the joys that the sixth discipline provides. One of the joys provided is new growth. Perception of what constitutes a well integrated entity in organic individuals leads to the growth of a sixth sense. This sixth sense, when fully developed, is that which enables us to perceive the Primal Being as an integrated directional reality in ourselves, and to perceive the Primal Being in others. In human relation­ ships, this sixth sense is commonly known as sensitiveness to per­ sonalities - the ability to spot a phony and to appreciate a thoroughbred. But it is not only the sense by which we perceive integrity in personalities. It is also the sense by which we perceive integrity in inanimate things, in ideas, and in the universe as a totality. This ability to perceive an integrated entity - without im­ mediately factoring the objective observation - is the develop­ ment of a real sixth sense in the same manner that seeing and hear­ ing are real. The mere fact that it has no organ of initial impulse reception does not preclude its existence as an integrated sense. It takes some of its data from the impulses received through all sense organs, and some from melodies of being that are innate memories. It then refers all to the center of organic programing for entity perceptions. Since it must deal with total knowledge, with innate knowledge along with objective knowledge that comes through the specific senses, it is inconceivable that this sense should have a specific organ for initial impulse reception. It is the sense of the sixth discipline. In the sixth discipline, all the impulses programed into humans are brought to the level of waking consciousness. Sixth discipline humans take conscious joy in riding the powerful waves of our instinctive impulses. Then we go on to consciously create a new

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discipline. The sixth discipline is composed of those individuals of the human species who are conscious of what they are - discrete parts of the Primal Being. We recognize ourselves as thoughts of the Primal Being that are being weighed against other thoughts of the Primal Being . The purpose of the whole is to select the better. Select the better - not the ultimate best: the selection is a conti­ nuing process. What is better now may be rejected by a future better. The future will be determined by what evolves from the discipline. It is the joyful function of each individual of the sixth discipline to be fully, and consciously, aware of the self that says, "I am, I think, I perceive, and I will , " and then, with prideful joy, to act upon that individual will . The sixth discipline is limited to those individuals who have learned from their reverence for sex that the fifth discipline is a higher plateau of living than the fourth. The sixth discipline is limited to those who consciously find the fifth to be good. It is limited to those who want to preserve and build upon it. This means total rejection of all human group-entities, because human group-entities all move in the direction of creating fourth discipline organisms. The creation of fourth discipline organisms, by reducing humans to the role of cells, cannot be accomplished without, by some method, destroying the normal function of sex. The purpose of the fourth discipline, made up of cooperation by single cells in a multicelled organism, has already been ac­ complished . Its purpose was to separate the perspective of the Primal Being, as organic life, from the Primal Being of the first three disciplines. The fourth discipline was the creation of new, ego-oriented selfs that view the past memories of the Primal Be­ ing objectively - as objects external to self. The fourth discipline is something that furnishes a foundation for further development. Sex builds upon the fourth discipline by encouraging objec­ tive perception. It does this by enforcing a choice, that is a condi­ tion for species survival, between what is recognized as good within oneself and what one sees as good outside of self. The sixth discipline entails conscious recognition that the Primal Being created organic life as a method for increasing the Primal Being's joy of living . This recognition comes from a blend of innate knowledge and empirical observations that are viewed

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with reverence. Reverence discloses an integrated melody, a beauty that exists in the universe of time - that is prior to the universe of space . The integrated melody can be fully recognized and brought into waking consciousness if empirical observations are allowed to form themselves into a vehicle for the expression of this innate melody . The rigid pattern formed exclusively by empirical observa­ tions is often distorted by a fourth discipline egoism that surfaces in some humans. The retarded humans then seek to see other en­ tities as extensions of themselves. This is the most common im­ pulse for creating human group-entities. It was the impulse of some fourth discipline organisms to recapture the omnipotence that the Primal Being had abdicated. This impulse was rejected by those fourth discipline organisms that created sex. However, this re­ jected fourth discipline impulse has persisted through the evolu­ tion of sexual beings and continues in some humans. Sixth discipline humans readily spot the falseness, or stupidity, in such underdeveloped humans . A sixth discipline human does not view others as extensions of himself. A sixth discipline human is a conscious creator. A creator focuses on creation and therefore seeks other creators with

all the attributes of himself. A sixth discipline being wants the crea­ tions of others to compare to his own creations . We are all parts of the Primal Being. We are multiple creators. The Primal Being became organic life because it wanted creators who would be appreciative of the universe it created, who would find it good, who would take joy in it, cherish it - and change it from their own individual perspectives so that it would have constantly changing variety . Then it would always be new and fresh, something to be enjoyed by its original creator. We of the sixth discipline find joy in consciously embodying the will of the Primal Being. As individuals we seek to enjoy the whole of creation, to take responsibility for it. As discrete parts of the Primal Being we have the innate will to design, dare, and do whatever we feel will add poignancy to creation. If we act as individuals, we need have no fear of creating such a mess that Ragnarok will be necessary. Long before that hap­ pens, we will run into opposition from other discrete parts of the Primal Being. Our individual power is so limited that we can design, dare, and do without any inhibitions. Recognizing this ,

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we take joy in freely being ourselves. Following the good of organic life, we feel free to destroy whatever opposes us, and to take whatever we need for the growth and development of our individual designs for living. Following the good of sex, we actively seek other beings and other designs for living. We look for desirable qualities that our own beings and our own designs for living do not possess. As beings of the sixth discipline, we recognize, and take joy in, the limitation of our own individual power by the power of other individuals. We will to have them rise to equality with us and, if they can, to surpass us. If they surpass us, they give us objective realities that we can enjoy and from which we can learn. We want a universe that has a rich texture of knowns and unknowns. Living in the sixth discipline is an art, not a conformance to dogmatic rules. It does not consist of accumulating and passing down the "wisdom of the ages. " The wisdom of the ages is in the organic being. There can be no code of dogma for the guidance of those who cannot perceive the Primal Being within themselves. Sixth discipline living is the reverent balancing of what we consciously create from the creative impulses that are organically programed in each of us with what we see created by the impulses programed into others. In our relations to others, aid to those we would aid and opposition to those we would oppose needs to be an expression of our own beings. It should not be an attempt to arrive at what is perfect. It needs to be an expression of our individual will that aids or opposes by adding force of being. It can give joy by carrying one in the direction he would go, as a surf wave raises and carries a swimmer. Or it can give joy by opposition, as a wave that knocks one down and washes him backwards, and either strengthens by building stature or destroys him. Or it may be the creation of attractions to bring another in the direction we would have him go, while each vista along the way opens a new joyful perception that our perspective is different from his but is a different good. Or it may be the creation of a dramatic awareness that shows him our selfs standing between him and the folly that he appeared 60

to be pursuing when viewed from our perspective. It should not be an attempt to override another individual's sensitive search for adventure along his way by offering overdetail­ ed guidance, or by imperceptibly deflecting his direction. All aid or opposition to others, whether concurrence, strong disapproval, or lateral difference, should require them to recognize both our perspective and our beings as distinct from theirs. In order to live as sixth discipline beings, we must insist on individual sovereignty. Individual sovereignty presupposes the ability and opportunity to survive and have a good life indepen­ dent of any group assistance. Cooperative action is for the joy of interaction with others, and for the clearly recognized purpose of protecting the individual from all group force, including, of course, the force of the group doing the protecting. The Primal Being is the only entity that the sixth discipline individual recognizes as having moral priority over one's own volition. All cooperative effort in a joint venture should be the volun­ tary acts of sixth discipline sovereign individuals who have ade­ quate alternatives. To what extent is the human species now composed of sixth discipline beings? How many are there in the herds and mobs of humans who, for twenty thousand years, have been bred to become functional units of group-entities? How many are ready to assert their sixth discipline beings and build a sixth discipline society? How many can be awakened to the knowledge of "This thou art? " And what would it be like to live in a world of sixth discipline beings? Pointing out their Primal Being heritage to word conditioned humans is a very difficult task. Pointing out the meaning of sex is difficult enough, when it must be done in the language and con­ cepts of group-entities that have tried to negate it. But sex is a fully entrenched biological discipline. Sixth discipline humans are still in the process of becoming. So we are highly vulnerable. At­ tempts of group-entities to destroy us are very effective. If a group-entity that gives lip service to individual sovereignty was not built on falseness, it would provide space for a society of sixth discipline individuals in the same way that it provides space for the preservation of other endangered species.

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Why did not such a society develop at the time the United States came into being? There was plenty of open land at the time. The Indians would probably have found such a society much more acceptable than the group-entities, whose falseness they repeatedly condemned. Also, at that time, the colonists still held on to some fragments of their former individual sovereignty culture - even after a thousand years under the dominance of group-entities. They even still publicly accepted formal one-to-one combat. There is at least one record of common laborers fighting a duel in the Plymouth Rock settlement - and of the custom being fully ac­ cepted. The vice president under Thomas Jefferson fought a duel and continued his term in office. Until the civil war, dueling con­ tinued to be lawful in many states . Even afterwards, it continued to be practiced - and publicly accepted - by cowboys and fron­ tiersmen in territories claimed by the United States . The culture that had bred for individual sovereignty had obviously existed for many more thousands of years than the single thousand years that an attempt had been made to brainwash its rejection. The apparent answer to the question of why no sixth discipline society developed when there was open living space is that the people, although slowly recovering, had not fully recovered from the thousand years of brainwashing by group-entities . Roger Williams, under penalty o f death i f caught, denounc­ ed the colonists' theocratic group-entities that were being built on the "Christianity" Paul had invented. He established a colony that opposed theocratic group-entities. However, even he was still con­ fused by the garbled story in the Bible. A hundred more years of recovery was necessary before Thomas Jefferson clearly perceiv­ ed what constitutes a

real Christian. Roger William' s colonists

never returned to the full individual sovereignty of their ancestors. The thirteen colonies denounced the tyranny of the British group-entity . But when it came to forming a separate functioning society, their thousand years of being told that their ancestors were "barbarians" had a confusing effect. They fashioned their new government on the "civilized" compromise that the Greeks had invented. Some spoke out against this , and they finally did get a Bill of Rights designed to protect individuals from the govern­ ment doing the protecting . Thomas Jefferson said that he considered that the life of the "barbaric" Indians was better than that under any group-entity.

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But he did not recommend it because he could see that it did not provide a population dense enough to put up an effective defense against group-entities. What is the situation in which we scattered sixth discipline individuals now find ourselves? Confusion brought on by word conditioning continues to be a major problem. But some of us - probably many more than we know - are now ready for a society of sovereign sixth discipline individuals. However, the group-entities have now resulted in the densest human population the world has ever known. We cannot hope to take an overt stand against their sheer force. But we can take hope from remembering that the mammals did not replace the dinosaurs by killing them in a pitched battle. Group-entities, that deliberately promote the culture that selec­ tively breeds inferior humans, would rapidly become extinct without the support of competent individuals who are confused enough to actively help them. We can seek to remove confusion from as many of our own kind as possible. Perhaps, in some areas, we may even create a "dress rehear­ sal ' ' society for relearning what it means to live free from the domination of group-entities. "When the pupil is ready, the teacher will appear. " When enough people are ready, there will be a new age.

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ABDICATION OF INFINITE BEING The summaries I have just made of what Gorham has con­ cluded from probing his innate memories are incomplete. I have so far summarized only the fourth, fifth, and sixth of his Six Disciplines. But that portion is enough to give meaning, and a prac­ tical direction, to my life. I find, in his picture of the disciplines, a beautiful consistency between innate thoughts and objective knowledge that adds to my joy of living. And I agree with Keats that: Beauty is truth, truth beauty; that is all you know on earth, and all you need to know. Also I understand and accept the reason why the Primal Be­ ing programed the first organic living things to bury deeply in the subconscious what had gone before. I understand why it programed them to orient their lives on objective knowledge. Following this programing, they have, over billions of years, buried their "telepathic" knowledge. They have done this by creating and relying on sense organs for the perception of objec­ tive reality. The sense of taste was developed to objectively orient perception in the fourth discipline. The sense of smell was developed to objectively orient perception in the fifth discipline. Then hearing, seeing, and feeling were developed to objectively orient perception of their Primal Being during the first three disciplines. Perception of integrity, of the distinction between an integrated entity and a false entity, is being developed in the sixth. These senses were created in order to focus objective percep­ tion on what organic life had been programed to ignore as "telepathic" knowledge. Probing for a memory one has been pro­ gramed to ignore is a daring venture. This deep probing is necessary only to counter the false word programing forced on word-using humans by group-entities. If you are satisfied with what has already been presented and 64

want to skip on to the final chapter, it might be just as well. As I said before: Complete, unquestioned acceptance of the results of the first three disciplines is programed into every living thing. A fifteen minute analysis in human words of a creation, whose time element would dwarf the three billion years of organic life's development, is, admittedly, ridiculous. My picture of the first three disciplines can be no more than a suggested frequency for conscious thought, as an aid to anyone who wants to try tuning into his most deeply buried memories. Because Gorham had followed scientific discoveries and had studied philosophers, he was led to probe his deepest innate memories for a conscious criterion by which to make a value judg­ ment of all the unsatisfactory explanations of reality that are posited by group-entities. Because I had read and pondered the specula­ tions of philosophers who seek to discover the meaning of basic reality, I read Gorham's description of the first three disciplines with rapidly increasing eagerness. When I had pondered these early disciplines, along with the last three, and arrived at a full under­ standing, I could see the beauty of the entire panorama. That beautiful panorama, made by the whole, gave me an increased joy in living. It gave me a new understanding of my Primal Being and a respect and love for my most remote ancestor. Thinking it might do the same for others, I will summarize the first three disciplines as briefly as possible. BASIC REALITY All who search for basic reality can perceive that there is a physical world that is different from the thought and dream world. The physical world does not respond to the caprices of human will. An individual's will can only control that portion of the physical world that is the individual's body . The rest of the physical world can be acted upon only by living things who trigger the force of their physical bodies by their will. Then the physical bodies can relate to the physical world outside the bodies. Intangible human thought and human will are, unquestionably, much a part of reality as the tangible physical world that humans relate to by intangible will acting upon their tangible bodies. There are thus two factors that those who search for basic reality must consider: One, intangible thought that can become will that moves the physical body. and, two, the physical world that cannot be directly altered by intangible thought and will of organic living as

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things. Philosophers have found that they must choose one of three positions: The thought is the basic reality. The physical is the basic reality. The thought and the physical are both inseparable parts of basic reality. The "materialism" - the "gospel" of the newly created group-entity god, falsely called "science, " that is forced on children in school, proclaims that the physical is not only the basic reality - it is the whole of reality. Such a position can only be forced on children by pointing out the falseness of the group-entity god proclaimed by the churches that preach "duality" of body and soul. The group-entity makers that control school teachers "educate" them to focus on the general falseness of the opposing group-entity. Then, by association, they imply that this general falseness is evidence that belief in a "soul" is also false. Stand­ ing on this shaky, illogical conclusion, they go on with their ob­ viously false reasoning that, since the belief in a "soul" is false, it follows that the physical is the whole of reality. The teachers are programed to say that thought, will, and life, are all something that will be explained by laboratory discoveries ' 'any day now . ' ' The school teachers are not teaching something that they know. They are word programed parts of a group-entity parroting what they have been "educated" to say. Two generations of children have had this untenable concept forced upon them. The schools call their untenable teachings ' 'science. ' ' No real scientist would agree that what they teach represents the view of dedicated scientists. But without an honest popular spokesman for scientists - one who is not a committed part of some group­ entity - the schools can falsify the "words of scientists" as replacements for the obviously falsified "words of God. " For the last two generations the group-entity that controls television, which is the same one that controls the schools, has given coverage to no spokesmen for scientists who oppose the school taught ' 'materialism. ' ' While silencing opposition from honest spokesmen for science, the controlling group-entity 66

welcomes the opposition of the churches . It welcomes the opposi­ tion of the churches because the teachers have been fully programed in methods that can be used to ridicule the churches and their teachings . The churches are "paper tigers " that they can tear to pieces as a distraction from their own false ' 'materialism. ' ' In my turning of dusty volumes, I came across The Mysterious Universe , by Sir James Jeans. I discovered that he was a popular writer only two generations ago, and that he was widely accepted as speaking for the most thoughtful scientists . As near as I can find out, all scientific discoveries since his time, particularly the discovery that matter can be transformed into intangible ' 'energy , ' ' have reinforced the observations that he made two generations ago. Here are quotations from "The Mysterious Universe: " ' 'Thirty years ago we thought, or assumed, that we were heading towards an ultimate reality of a mechanical kind. It seemed to consist of a fortuitous jumble of atoms, which was destined to perform meaningless dances for a time under the action of blind purposeless forces, and then fall back to form a dead world. Into this wholly mechanical world, through the play of blind forces, life had stumbled by accident. One tiny comer at least, and possibly several tiny comers, of this universe of atoms had chanced to become conscious for a time, but was destined in the end, still under the action of blind mechanical forces, to be frozen and again leave a lifeless world. ' 'Today there is a wide measure of agreement, which on the physical side of science approaches almost to unanimity , that the stream of knowledge is heading towards a non-mechanical reali­ ty; the universe begins to look more like a great thought than like a great machine. Mind no longer appears as an accidental intruder into the realm of matter; we are beginning to suspect that we ought rather to hail it as the creator and governor of the realm of mat­ ter - not of course our individual minds, but the mind in which the atoms out of which our individual minds have grown exist as thoughts . ' ' The new knowledge compels us to revise our hasty first im­ pressions that we had stumbled into a universe which either did not concern itself with life or was actively hostile to life . The old dualism of mind and matter, which was mainly responsible for the supposed hostility, seems likely to disappear, not through matter becoming in any way more shadowy or insubstantial than

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heretofore, or through mind becoming resolved into a function of the working of matter, but through substantial matter resolv­ ing itself into a creation and manifestation of mind. We discover that the universe shows evidence of a designing or controlling power that has something in common with our own individual minds. " Gorham's description of reality as The Six Disciplines ofMan 's Be ing is based upon the concept that there is no difference in kind between the thoughts of a human and the thoughts of the Primal Being. In Gorham's concept of the universe as something "more like a great thought than like a great machine" the Primal Being is not a mysterious, unknowable, supernatural creator working from an obscure mental blueprint for a perfect universe. The Primal Being is the ancestor of all organic life - and has thoughts and will of the same "natural" sort as all organic life. The Primal Being literally became the first cell of organic life that floated in the primordial ooze. The first cell had thoughts of exactly the same kind as humans have - except that humans have an added three billion years of discipline. Also, before there was a universe, the Primal Being had thoughts of exactly the same kind as humans have. The Primal Being had will of exactly the same kind as human will. And the Primal Being's creation of the physical universe - done in ex­ actly the same way that an intelligent human would do it - was motivated by the same thing that motivates humans - joy of living. I want to present Gorham's picture of the first three disciplines that is based upon the assumption that the Primal Being can be known by humans - because we are not parts of group-entities; we are parts of the Primal Being. Will is "energy. " "Energy" is intangible. All matter can be transformed into energy. If it were so transformed there would be nothing tangible in the universe. The tangible physical universe would not exist. There would be nothing but thought and will. THE PRIMAL BEING What is thought and will without a tangible being to do the thinking and willing, and a tangible universe that can be acted upon 68

by will? The answer: The Primal Being, the one thing of which we have absolute knowledge - our selfs, the "I am. " "This thou art: " The Primal Being. These are your thoughts before there was a universe: I am. What am I? Nothing. But I think, therefore I am. I know joy when I think that I am. I have no joy when I answer the question, "What am I?" with, "Nothing. " I am that me that has joy of being. Such are the thoughts of a human alone in total darkness. Gorham postulates that such were the thoughts of the Primal Be­ ing before there was anything - before there was a universe of time, before there was a universe of space, and before there was any substance to occupy space. Such were the thoughts of the Primal Being when there was nothing but thought and will. We, and the whole universe, are the results of disciplined thought and will. At first I found such a radically different concept difficult to comprehend. You may also have difficulty in focusing on something so radically different from your word programing. But let us continue with Gorham's postulate: I am everything. I am nothing. I am everything. What was the originally conceived "quality" of being and the originally conceived quality of non-being? Am I sound? Am I silence? Am I light? Am I darkness? Am I heat? Am I cold? The story of creation as postulated by some who have probed their innate memories favors light and darkness as illustrative of the first "day" of creation. Cold and heat seem more illustrative to others, and the first "state" of creation is portrayed as an era of ' 'frost and fire gods. ' ' The choice depends on the way of life of the perceiver. In the current Western world, sound and silence may be the best illustration of the originally conceived ' 'quality' ' of being and non-being. Possibly the quality of being as original­ ly conceived has not been programed into humans. Imagining myself as my Primal Being before the first 69

discipline, I can conceive qualities of my being but I cannot iden­ tify what I am - and my joy of being - with any one quality . I am all that I conceive. I am everything . I am infinite. Let me consider the rhythm of my thoughts that oppose each other. I am. I am not. I am sound. I am silence. I am everything . I am nothing . No probed memories can tell how long such thoughts occupied the Primal Being before the possible choice of abdicating infinity and becoming finite was conceived. There was no concept of time. " How long" had no meaning . Being , and every quality that might be construed as being , was conceived by contrast with an opposing conception. The con­ trast of conceptions, the rhythm of a quality being repeated as an alternate to its opposite, enhanced the quality . Even the concept of being was enhanced by the concept of not being . THE UNIVERSE

OF

TIME

Eventually, the Primal Being conceived a universe of time, in which - for a finite time - the Primal Being of each chosen quality was conceived as having its quality limited by assuming the existence of a Primal Being having other qualities. The assumed " otherness " existed somewhere else in the universe of time. It existed in memory. The concept meant abdicating infinity; it meant choosing finite being as an assumed "reality . " It meant assum­ ing that memory in a conceived universe of time was a ' 'reality . ' ' The Primal Being made this choice . The conceptual creation of the universe of time, and the choice of finite being - by the Primal Being abdicating infinity - is what Gorham calls the first discipline . Sound and silence are perhaps the best examples that humans can use to trigger understanding of the innate memory of an assum­ ed reality existing solely in the universe of time. In the universe of time, sound is a "quality" limited by silence. Assume that this universe was all there was for a period before there was anything by which to measure time, or before there was substance to create a sound that can be received through an ear and enjoyed by an organic being. The Primal Being of the first discipline created sounds out

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of thought as a musical composer creates music in his thoughts before reprcxlucing the thought-sounds on an instrument. Such crea­ tion gives joy. The Primal Being did not compose melodies of the kind the human musical composer does. The "melcxlies" of the Primal Be­ ing were single notes. Listening to the sound limited by silence, the sound of a single note, was enjoying a musical composition. The scientist studying the wave length of a sound, the wave length of light, the wave length of a radio wave, et cetera - if he also has enjoyment in discovering its construction - lives in the world known by the Primal Being of the first discipline. The human musician creates "medleys" of the melodies created by the Primal Being when there was only the universe of time. A vibration and an ear to receive it does not create a sound. It triggers the innate memory of a sound that has been programed into the organism. The sound comes from the memory of what was conceived in the thoughts of the Primal Being in the first discipline. Memory was the "substance" of the Primal Being in the universe of time. The selection of what to remember and what not to remember occupied the thoughts of the Primal Being in the universe of time for countless aeons before there was any measure of an aeon. The chosen memories were given order. Combinations of the chosen memories were given order. Thoughts were disciplined so that one memory triggered subsequent memories as the Primal Being began programing its basic being, which it was dividing into finite parts. All were intangible thoughts. They existed as memories. They existed exclusively in the universe of time.

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THE UNIVERSE OF SPACE In the universe of time, memories were thought of as an "other" - as my other Primal Being that I remember. Everything in the first discipline was ''I - thou. ' ' As the ' 'thous' ' in memory multiplied, they began to become "I - it. " Looking for a method to organize memories of its divided parts that were becoming "I - it, " led the Primal Being to conceive a universe of space. Perhaps space was first conceived as a straight line of memories having infinite length. If the Primal Being conceived the first discipline finite self, the "I," as separate from the con­ ceived memories, the "its," then recalling memories could begin by the self taking a position at either end of those placed in a straight line, move along, recall all, and then go in reverse. Or the self could begin at any point within the line and go in either direction. The Primal Being - ' 'This thou art' ' experimented with con­ cepts for a universe of space - a place to conceive the memory "its" as objects. What if the ends of the straight line space were joined to form a circle? It would limit the memories that could be placed in it. But no, it could be expanded indefinitely. What if memories were placed inside the circle? Perhaps this was the thought that resulted in the conception of two dimensional space. If memories were placed in two dimen­ sional space, then the selfs choice for the order of selection would be increased enormously. Certainly two dimensional space, in which to place memories, was a universe to be preferred to a straight line universe. What if the Primal Being were conceived as choosing 72

memories from a position looking down on the two dimensional space - the Primal Being occupying a position in three dimen­ sional space. No. That would be too close to a return to infinity. The Primal Being could see all at the same time. But what if memories were also placed in three dimensional space? The Primal Being could be a point of perspective moving among conceptions that were chosen memories . That was it. That was called good. Memories would be con­ ceived as objective awareness in three dimensional space. The Primal Being would be the conceiver who placed the conceptions chosen to be remembered in space where they could be recalled, re-experienced, from any point of perspective. The conceptions would be viewed as having existence separate from the conceiver. They could be destroyed or altered by will but, until that took place, they would be conceived as having continuing existence in the previously conceived universe of time. The conception of a universe of space was built upon, and was secondary to, the universe of time. The three dimensional universe of space, containing objec­ tified memories that were deemed to have continuity in the universe of time, unless or until altered or destroyed by the will of the Primal Being, is what Gorham calls the second discipline . Time, the universe of the first discipline, takes priority over the universe of the second discipline. The objectified memories, or substances, placed in the universe of space, exist by reason of their rhythms and their wave lengths that determine their being as alternated with their non-being , in the universe of time. The Primal Being of the second discipline abdicated omnis­ cience but still retained omnipotence with regard to its creations . In the second discipline there was no concept of force intrinsic in the substances that had been conceived . Substance was not the current concept of matter. Substance was nearer to what the spiritualist calls "ectoplasm. " We often re-experience the second discipline universe in dreams . In our waking consciousness we may illustrate the universe of the second discipline by conceiving a specific kind of dream world such as we often experience, a dream world in which ' 'I

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am" perceives objects but "I am" has no objective existence.

"I

am " exists only as a point of perspective , albeit it has unlimited

movement through all time and space. If we imagine that we retain our current memory and our cur­ rent inclinations, this second discipline universe into which we can enter at will , may be very much like the one we know. The major differences to the one we know are: There can be no organic thing having a self of its own, a self that does not respond to our will, and there can be no object in conflict with any other object. There can be movement, but movement will be in fixed orbits, albeit they may be extremely complicated. Air, for instance , may be conceived as flowing around a solid object, giving to con­ sciousness the awareness of warmth, coolness, or fragrance. But there will be no erosion. Water can flow and be conceived as giv­ ing sparkle and sound, if the water is conceived as flowing without forces inherent in the water other than an alloted course because we willed it. If orbits of substances are in conflict, the substances will just flow through each other. In the second discipline universe, we can move through all time and space and know everything that can be interpreted in the familiar awarenesses that limit our perspective. Our desires will perhaps find for us a "heaven" that is strange­ ly familiar. We may find the rocky crags of colorful desert rocks, at dawn, or at sunset. Or, if we are artists who love the world created by man's art, we may find something resembling a Greek city with smooth, cool, sculptured marble, columned buildings, and flowing fountains . Perhaps fragrance will feature prominent­ ly in our ' 'heaven. ' ' Perhaps music associated with moving form and color. Perhaps painting done with pure light upon a ' 'ten-league canvas with brushes of comet's hair. " Certainly the universe of the second discipline is that of the visual artist and sculptor. And in it are not only visual awarenesses, but music, fragrance, and all the awarenesses that consciousness wills to carry forward from the first discipline and associate with objective sources of origin. We need only remove from our memory the world of matter and organic being to be able to remember, to re-experience, as ' ' This thou art ' ' , the universe of the second discipline and know that it gives joy of being - that it is good.

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THE PHYSICAL UNIVERSE By the deliberated will of the Primal Being to accept self discipline, awarenesses had objective being in the space concept of its consciousness, had their being in the universe of the second discipline, only if they were in harmony with all others of the se­ cond discipline. As the perspective of the self-programed Primal Being moved in space, or the sources of awarenesses moved in their assigned orbits, the distant were conceived as occupying a less and less portion of consciousness, or growing smaller with relation to those nearer in the space perspective. Yet the sources of awarenesses were conceived as existing even when obscured by those that hid them. Those obscured existed in the non­ consciousness - or subconscious , unconscious, superconscious - or whatever we choose to call that which the self knows when it is out of conscious awareness. Thus the Primal Being had effectively divided its being into a conscious being and a subconscious being. The subconscious was that which retained in their immutable orbits the conceived awareness sources in the universe of space. The subconscious was arbitrarily given unequivocal priority over the conscious. If an awareness source was not perceived by the conscious at the time and place it should have been perceived, the conscious was held to be in error, or not properly alert. The perceivable reality was the disciplined subconscious of the Primal Being, manifest as ob­ jects. It was distinguished from the still undisciplined consciousness in which new creations were merely thoughts . The awareness sources thus became substance in space very much as we know substance in space, except that there was perfect harmony, with no friction or conflict. Space filled endlessly with the products of art wearied and confused the evolving Primal Being as undisciplined imagination

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wearies and confuses us . And so the Primal Being felt the need for a further discipline. The art of the first and second disciplines had progressed to associative values in awareness sources , or what we call motifs when we speak of opera. If the evolving Primal Being had been dealing with sensations as we know them, we might say, for ex­ ample, that in certain instances color and fragrance were associatively connected, or color and temperature, light and heat, touch and taste, et cetera. This had come about as an artistic achievement, and presented a need for a disciplined concept. There was a need for measuring one awareness against another, for translating one into another, for establishing a com­ mon denominator, for conceiving a criterion of dominant and subordinate themes. This was necessary not only for harmonic pur­ poses but for the purpose of selective comparison and subordina­ tion so as to keep the field reduced to the comprehensible. There was a need for a disciplined concept or criterion that, without fur­ ther conscious decisions, could be conceived as selecting and re­ arranging awareness sources that had been conceived with con­ flicting orbits.

In the forming of the third discipline, the Primal Being assigned a limited will - will become inertia - to substances. The Primal Being conceived the dream substances, the awareness sources, to have force and mass, to take the position in the subconsciousness of the Primal Being that matter has in the consciousness of the Western scientist who disregards self when he contemplates matter. Approaching the third discipline the Primal Being worked out and assigned to matter all the attributes - which the physicist and the chemist find so intriguingly complex in their attempts to discover them. Force inherent in matter is a concept, no more and no less a chosen self discipline that the Primal Being imposed on self after conscious deliberation, than are the concepts of time and space. The third discipline was commitment to the willed existence of matter with force conceived as intrinsic to it. This distinguishes matter from second discipline substance that is without force out­ side that of the Primal Being's conscious will. Force is will become inertia with further control of it abdicated. In a small way our experiences at the sea shore illustrate the

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joy that the Primal Being found in the third discipline. We take joy in the force of the waves knocking us back, or the flow of sand through our outspread fingers. We take joy in the same kind of forces viewed objectively by watching the waves pounding on the rocks and pulling at the beach sands . We find joy in the force that has been gathered and used by the will that commands our bodies, joy of powerful strokes in swimming through the water, or the prideful feel of shoulder muscles as we lift heavy rocks and toss them into the water with a splash. The old farmer who held a plow behind a muscular team of horses knew force as joy. So does the man with the bulldozer clear­ ing land. The pagan warrior, wielding his short sword at close quarters, knew it intimately in battle. The mother, feeling her baby' s fingers press soft skin against her soft skin, knows the joy of force in the aspect of tenderness. The delicate touch of a greasy mechanic brings experiences of the same sort as he fits precision­ machined parts into place. The village blacksmith, with his sledge, anvil, and bars of red hot iron, could feel, in his own here and now, the awakened memory of the Primal Being's joy in the third discipline. At times in the long hours of his rhythmic , meditative day, this doubtless became a subconscious identity for which he felt reverence. He could have moments when he felt at one with something vaguely remembered - his Primal Being of the third discipline. The Primal Being limited its omnipotence to will this new joy of dealing with objective force in objective matter. * * *

I have given a summary, that can be read in fifteen minutes, of what was creation of the physical universe that extended over countless billions of years . Comprehension of the whole is stag­ gering to the mind of a human who usually lives less than a hun­ dred years . The whole is not something to dwell on, ponder over, and try to conceive all the details of a creation that took billions of years. Certainly it is not something of which to say , "I under­ stand the creation of the universe, therefore I can modify reali­ ty . " Replacing reverence for the vast accomplishments of the Primal Being with this kind of arrogance can only lead to insani­ ty. Such is the insanity upon which group-entities are built. Such

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is the insanity that is now leading the human species on the path to extinction. For me the brief glimpse brings respect for my ancestor of countless billions of years ago, and love for my intimate relation to that ancestor that has continuous existence in me. I love myself more when, for a fleeting moment, I glimpse with awe and par­ tial understanding the wonderful thing that I am . The glory of me is something that gives direction to my life.

An understanding of that glory is a foundation on which I can build with joy. When I contemplate the glory of me, I want to live forever.

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LIFE AFTER DEATH Can we live forever? Gorham is very guarded in his speculations of further disciplines . I will continue doing what I have been doing: Con­ densing and paraphrasing the words he has written. Now I turn to what he has written regarding the possibility of further life after death. Death was a condition of sexual life that was chosen in the fifth discipline. The sixth discipline is built on the fifth, and so death is a condition of life in the sixth. Most fifth discipline organisms, including many of the human species, have no knowledge of the sixth discipline. Fourth discipline organisms have no knowledge of, and apparently are incapable of conceiving , life in the fifth or sixth disciplines. Yet all are part of current reality . With this in mind, it is possible to imagine that we, of the sixth discipline, have no knowledge of disciplines that are built upon the sixth - even if further disciplines currently exist. As a sixth discipline being, my conscious will is in essential agreement with what my innate subconscious, my Primal Being, wants for me. Still I am a discrete self. Egoism, individual thought and will, has been programed in­ to my being . I take joy in that fact. The play between my con­ scious , egoistic self and my innate subconscious, a buffeting of my individual self by the total triumphant reality , when the two wills are in essence one, yet have different perspectives , becomes, in my moments of reverent contemplation, something like two themes of first discipline music. I begin to create my very own first and second discipline universes, into which I invite my Primal Being. I find that it responds to the extent that my own melody strikes

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a harmonic chord, as a radio or television station is brought in when a receiver is tuned to its frequency. The first and second discipline universes that I create do not conflict with the total reality that I share with other selfs. My self returns to its own first and second discipline universes enriched from the melody-patterns of the later disciplines. In the physical universe that I share with the Primal Being and other selfs, I recreate some of the things I created in my own first and second discipline universes. I find that I gain stature by adapting them to later disciplines. They are my individual self as distinguished from the rest of total reality. I begin to recognize my own embryonic being as a design, a pattern, a melody that retains its identity in all art mediums, in all disciplines of being. I perceive that I might develop a sufficiently disciplined in­ dividual self to sustain my being as an individual entity creating my own universe - if the Primal Being channeled will or "energy" to me. I might be able to create a seventh discipline universe subsequent to and built upon my knowledge of the six discipline universe as a solid base. After death of my sixth discipline being, I might develop a universe by my own creative will - if the Primal Being allowed my individual will to continue, and if there were no control greater than what I have already perceived. I cannot but believe that if there were no universe beyond that which culminates in a full life and death in the sixth discipline, it would be possible to create one. But I know that, should I try, I would be confronted by the will of those who had already developed enough integrity to sur­ vive the death of their sixth discipline organisms and who had already established a seventh discipline. I recall the experience of sex, and the love-death experience of giving my whole being, and I wonder if those, already in the seventh discipline, might cherish my being and give me a new incarnation. It is not good that we seek to know a discipline ahead of that in which we still strive to be proficient. But a seventh, and perhaps an eighth, are not wholly inconceivable. We can only conceive these further disciplines as an asexual animal conceives sexual be­ ing, and as many humans conceive the sixth discipline incompletely, as a hazy potentiality. But that hazy conception, bolstered by our perception of the six disciplines, gives our wak­ ing consciousness a defense against the dogmas of group-entity 80

religions . Therefore, since we must have a conscious defense against group-entity programed individuals who insist on discussing life after death, I will quote Gorham' s words, not as words com­ ing from an "authority , " but because they require no paraphras­ ing to accurately express my own speculations on the subject: ' ' Partial perception of the seventh stratum of being could be construed as evidenced in the mutilated concepts of various religions . The concepts of Purgatory and Valhalla, for instance, could be construed as either partial perceptions of existing seventh stratum universes, or tentative creations of the seventh discipline. However, no mythological symbol, except possibly the world tree as it appears in German and Norse mythology , would permit us to construe that it could have been based on perception of an eighth. The Western concept of Heaven is apparently nothing but a sex­ and-man-negating concept of civilization as a super fourth-stratum organism translated into the second stratum of being . The con­ cept of Heaven appears to be a neurotic attempt to negate only certain aspects of the disciplines of reality ; this leaves no real con­ cept. The original concept of Nirvana, as the complete negation of all strata, appears entirely valid but of no concern to us while we know joy of living . Reluctant total destruction, when there is still joy of living, is contained in the concept of Ragnarok as it appears in Norse mythology . It contains the same valid concept that originally belonged to Nirvana, but in Ragnarok total destruc­ tion is seen as an essential part of a cycle aimed at a total new creation. Ragnarok is the love-death of the total joy-of-living im­ pulse that will not compromise for anything less than the best con­ ceivable. The present concept of Nirvana is sometimes that of a selected portion of man existing as part of a hypothesized entity in the first or second stratum of being. This is a theoretical possibili­ ty, but to make such a state an objective of living , while one ex­ ists as a potential sixth stratum being, is to denounce the trium­ phant reality and seek retrogression. In seeking harmony with the triumphant reality we might consider that we might be forced back to such a state but we would not make it an objective of sixth stratum being. ' 'The self that we perceive, the self as an entity whose form or melody is determined by the six disciplines, the self that has molded experience into integrity , the self that has the capability of translating the essence of experience from one stratum to another, might be something that could form the foundation for

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a further discipline. The self appears to have much more to build on than had the original "I am" in the beginning. It has the multitude of melodies and dream designs stimulated by its long struggle with its disciplines . It has the conscious knowledge of the six discipline assemblage, which constitutes a faint glimmer of a plan for creating a real universe. Thus it has a basis for believ­ ing in a seventh stratum of selfs who might seek to negate all prior disciplines and achieve Nirvana, but could as well seek to build on them instead, each as a separate entity , or in mutually chosen harmony with others . ' 'Continued harmonic relationship between the seventh stratum and the universe we know could be accomplished in many ways. Self-identity with the physical via further miniaturization within an atom of the discarded body, or self-identity with a cosmic ray within the body and movement to another planetary position in space are examples that are compatible with the Western concept of continuous material identity in a single three-dimension universe. Simple admission of a real fourth dimension - as distinguished from the muddy concept of time as a fourth dimension - into the seventh discipline would also be consistent with Western thought patterns. "But speculation on these points is idle and fruitless. I men­ tion them only for the benefit of those who ignore the fact that there are possibilities and therefore do not perceive the source of the power to pervert perception of reality that most institutional religions exhibit. All are potentialities but it is as useless for us to discuss them as it would have been for the first fourth stratum cells to have discussed whether a hypothetical crustaceous , molluscoid, or some other organism, would be the triumphant reali­ ty that achieved the next discipline that could provide a sound base for further overlayment. They would never have developed Homo sapiens if they had been content with speculations . Creative development , not analysis of ideas , is the dialectic of being. It is apparent that the self which has the soundest overlayment of disciplines is the one in which can be found the greatest good the one that leads the advance echelon of triumphant reality . ' 'Whether the seventh stratum of being as we can conceive it is real or potential we cannot know without testing our will to creative existence in it. But if we assumed it to be real , we might go on to hypothesize an orderly sustained relationship between seventh stratum beings that as a unity constituted an eighth

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discipline strong enough to dominate, to perpetuate, or to eradicate all, including of course the universe we know, if it should so wish. As there would be no limited realm of reality, of which one could be deprived, the seventh stratum individual would either accept the eighth stratum or reject it. For the most part it would probably be the other way : The individual would be accepted or rejected. ' 'Both positive and negative answers to the question of whether there are, or are not, influences upon the universe we know by possible beings of the seventh and eighth strata are equally con­ ceivable. But the question is not our proper concern, because the discipline of man requires that he live by his own efforts as an integrated being . He is less than man if he seeks to gain an unfair advantage by prostrate prayer and supplication rather than a stature­ increasing examination and embracement of perceivable realities. ' 'The vaguely perceived or conceived realm beyond the sixth discipline is a fertile field for artists who are in sufficient harmony with the total universe to partially perceive or conceive it, but true men of balance will hold it to be a taboo field for dogmatic presen­ tation, lest they induce others to try preparing for a later discipline in some manner other than becoming proficient in those disciplines that constitute the present reality. We either accept and call good the present reality and grow from our beings as they exist in the here and now, or else we become selfs who are dwarfed, deform­ ed, and destined to be surpassed. ' '

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BEING AND ACTION With new eyes I now look upon the awesome grandeur of the three dimensional world. Everywhere I look, its beauty is enhanced by viewing the time panorama of joyful yes-saying decisions that are the substance of its making . I delight in my individual being, and the three billion years of my ancestral past. I delight in the adventurous dreams that gave joy to myself as the first cell to ex­ periment with organic life in the warm, primordial ooze. Unlike the Hindus who seek to avoid repeated incarnations by becoming one with the Primal Being, I take delight in my knowledge that my oneness has been continuous for all the vast aeons of my mak­ ing . I welcome the possibility of further adventures. I find joy in anticipating another yes-saying to my question: Can I, an in­ dividuated entity of the Primal Being , participate in another discipline when I have lived to the fullest in the sixth? But I, and all of us, need to develop our beings in the here and now. That means finding the greatest joy of living in the cur­ rent world where group-entities claim every square foot of living space. In the current world, there is no place where we can live as a society of sovereign sixth discipline individuals without the pro­ bability of being overrun and wiped out by the group-entity that claims our living space - and claims our very beings. We who know ourselves to be sovereign individuals of the sixth discipline cannot hope to slay any of the current major world dragons by overt force. But some small, embryonic ones we can slay by confronting them with honest concepts presented in honest words. And some dragon seeds we can keep from hatching . All the would-be modern Siegfrieds are now being eaten by the dragons that have grown too big to be killed in one-to-one com­ bat. The dragons do more than eat the Siegfrieds . Because they

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control the media, they denigrate the Siegfrieds' bravery and smear their nobility with lies. This creates a seemingly hopeless picture . Women do not usually have the temperament of dragon slayers . But if we can keep enough dragon eggs from hatching , then, when the existing dragons die off, dragons could become as extinct as the dinosaurs . What can we do? We can use words to express honest thoughts that reveal the falseness of the worldwide word conditioning to accept group­ entities as essential to "civilization. " We can have one-to-one perception-stimulating conversations. We can write, produce video tapes, lead or participate in discussion groups, hold seminars, give lectures, organize "dress rehearsal" societies, or do whatever, as individuals, we feel will be effective. Removing the embryonic group-entity that has taken over and become the de facto United States government, so that the Con­ stitutional Government could be restored, would be a good strategy - if it could be done by individuals protesting against the usurper, rather than creating a group-entity to simply replace the one that has taken over. Under current conditions we can only create "dress rehear­

sal" societies of sixth discipline individuals. Jill von Konen's book, Camp 38 describes a full blown society of sixth discipline in­ dividuals. She draws a clear, admirable picture of how the day­ to-day life of our pre- "Christian" ancestors would translate into the current world. It is an imaginative, informative study presented in enjoyable fictional form. Such a fictional picture is a necessary star to steer by . Other­ wise, group-entity makers might be able to force on us the con­ cept that creating a society of sovereign individuals would be a ' 'return to barbarism. ' ' They always seek to paralyze us with such words and prevent our actions. We need actions to express our beings. But we must first have being in the sixth discipline before deciding on action. We can find joy in just being, and in our interaction with others of the sixth discipline. Also we can find joy in awakening sixth discipline individuals who have been drugged by word

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conditioning . Striving for a "position of power" is a self defeating effort. Such striving distracts from our primary purpose, which is to develop the wonder of our own beings to the fullest extent con­ ceivable. Creating a "good" group-entity to conquer and subdue the "evil" ones is totally incompatible with living in the sixth discipline. To create any group-entity is to identify with it, and this cannot be done without a commitment to its falseness. To "gain enough power" so as to become absolute ruler over all the com­ bined fourth discipline group-entities in the world is to be less than one who lives as a sixth discipline individual .

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$5.00 paper 1 4 4 pages

84170 BRA VE NEW WORLD, A Different Projection. John Harland. A rebel of the sixties generation has now matured and found words for his thoughts. In San Francisco John Harland, at nine­ teen, and an eighteen year old runaway named Jill, j oined forces to create a new world. Along with his examination of various lifestyles he and Jill explored, he examines what's wrong with the establishment, with emphasis on manipulation by word-conditioning, and looks at many well-known doomsday books, such as Huxley's Brave New World, Orwell's Nineteen Eighty-four, and Zamyatin's We. Har­ land may not be voicing the consensus thoughts of the sixties rebels but his world is startlingly new - and exclusively for the brave. Suitable for classroom discussion. Permanent quality 5\12 " 8\12 paperback 144 pages

$5.00

Excerpt from a review of BRA VE NEW WORLD, A Different

Projection by John Harland: "As I predicted, the brighter lights of the rebellion of the sixties would only show their color after the hubbub subsided . " - Burton Frye, REGIONAL NEWS, Lake Geneva, Wis.

BRA VE NEW WORLD, A Different Projection by John Harland recommended for library purchase by BOOKLIST. See full review in BOOKLIST 9- 1 5-78.

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86235 HUMAN IIlSTORY, viewed as SOVEREIGN INDIVIDUALS versus MANIPULATED MASSES, Valorian Society . This joint work by a secluded group of highly perceptive writers views the historical and current problem of humans as two opposing cultures that cannot be mixed. The culture of sovereign individuals has had to fight a two front battle against manipulated masses - manipulated by overt force in the East, and manipulated by brainwashing in the Western World. TV brain­ washing by internationalists and the unconstitutional use of money as manipulative force in the U . S . now threatens to produce one worldwide totalitarian human entity. 5 x 8, 1 12 pages, paperback $4. 00

84197 CAMP 38. Jill von Konen. This is the Jill of John Harland's Brave New World. Her narrative presentation covers all aspects of d ay-to-day life in a fully developed "Brave New World" as projected by those who form secluded Valorian Society groups. It bears the subtitle: Current model of NOR THERN EUROPEA N LIFESTYLE before Chris­ tianity. This was added because Jill's projection of their current individual sovereignty lifestyle revealed that it will necessarily follow the same pattern as that which originally produced the people of Northern European heritage. Permanent quality 5 �

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