Teachers Guide by Vitvan

* Electronically typed and edited by Juan Schoch for educational, research purposes and in acknowledgement and appreciation of Vitvan, his lifework and those who made this possible.

February 10, 1950

SCHOOL OF THE NATURAL ORDER OUTLINE OF THE INSTRUCTION

This morning I am giving you an outline of the instruction as given in the School of the Natural Order. I am going to ask you to develop the outline, fill it in, sound it out, write it. Our morning class will be discontinued until you have finished that work. I will make inquiry around how you are getting on. I think the reason for this is obvious; you must get more thalamic impression of the work than cortical. The work must not degenerate into entertainment; you must exert yourselves against me and develop your own individuality. Subtly and unobtrusively, you might be leaning and eventually that would be disastrous, because in the natural cyclic process, Vitvan will not always be here to carry you and support you, and you will ultimately be thrown back on yourself and you have to stand on your own feet that, among other reasons for this outline and your work, your effort. I suggest that you get up in the morning like you were going to class and put in that hour on working on this outline. Of course, I would prefer that you type it, but that is not necessary, because when your papers are all done, I want you to give them to me; I want to see what I will see. Then from your papers I am going to take lots of cues, and probably will mention no names, but I might jump on certain points and romp around on them in subsequent lessons. How am I going to know what points to jump on if I continue without some form of knowing how much this work is being understood? etc., etc. This is enough; you get my general drift and idea. There is one more point that I might mention. I want to know how trustworthy you are to represent this work, or misrepresent it. I could talk about that at length, but we will take up our outline.

PREFATORY

The characteristics which differentiate man from animal. (a) objective-self-consciousness. (b) value-giving. (c) symbolical representation for the sake of communication.

Objective self-consciousness equals identity with body. (a) the manifold of values developed upon the basis of that identity. (b) man, the creator of the values which affect him. (c) non-identity of symbol (word) with thing. (d) transvaluation of values.

The immediate objective relative to the man state is to achieve the next level or state in the natural order process. As man is differentiated from the animal, so the creative urge in man is to become differentiated from the man state. (a) the aristotelian state, contrasted with the non-aristotelian state. (b) the non-aristotelian state as indicative of beyond-man state. (c) peace, security, harmony are only possible when the urge to achieve the next state is fulfilled.

Psychological functions. (a) the thwarting of the urge develops compensatory and substituted forms of expression. (b) the inevitability of the natural order process. (c) shortcomings and failures of modern psychiatry based on the

aristotelian attitude, approach, etc.

THE INSTRUCTION OF THE SCHOOL OF THE NATURAL ORDER

In recognition that the consciousness of each beginner is identified with the objective appearance of things, the first effort is focused on explaining the illusiveness or non-reality of things. (a) describe the structure of a given individual. (b) describe how the psychic-nature is developed. (c) describe the motivating force in the creating process. (d) explain how an image is formed in the psychic-nature and appears substantive. (e) explain and correlate with scientific facts why we call this world an energy world, or dynamic process.

General Semantics: (a) the abstracting process (b) non-identity of word with thing. (c) reifications, hypostatizations respecting words, etc. (d) describe the autonomous field; the pattern characterizing each field; configurating energy. (e) describe the two ways of expressing the structure of a given individual: first, in scientific terminology; second, in terms descriptive of state of consciousness. (The description of foci goes in with the description of the individual.)

METHODOLOGY RESPECTING THE INDIVIDUALIZING PROCESS

1. A description of the lunar cycle. 2. A description of the sacral-conarial axis. 3. Relative to the man state, the goal, the objective, is to develop the noetic mind; describe same, and the method whereby it is accomplished. 4. A description of the Noetic level.

General remarks: we will continue with our work from the Noetic level, until we feel that enough has been given to again have an opportunity for filling in thalamic impressions and study, because we can describe the functions of the SunGod on his own level and his goals and objectives at some subsequent times; this is all in the nature of preliminary to the real work and the real world. Note this: in the outline as given that it is in the nature of exoteric work; there is nothing esoteric in that outline. When you get through with the outline, you can mark it exoteric. This is the work we give to the people, or beginners, or the first grade in our School. When they have accomplished these preliminary or first grades in the instructions, then they are prepared to enter upon the esoteric phase of the work and the description of the Sun-God and his functioning on his own level, which is never off the noetic mind and level. The description of expansion of his consciousness into the wideness, into the vastness of Reality constitutes the esoteric work of the School of the Natural Order. But to any beginner, exoteric student, that work should not be touched upon; that work should not be mentioned at all; because if instruction can be given thoroughly enough, often enough and sustained long enough to effect an orientation from the aristotelian state to the non-aristotelian state that is, from identity in the objective appearance with the creative force by which things are created as representations, then you see the basis will have been gained, the foundation will have been established to study the esoteric work. So, it is extremely important that this change in orientation be effected; then one is capable of not only understanding, but in measurable degrees, of functioning in energy forces in creativity in mind substance whereby he utilizes the faculties of the Mind-level, the frequencies falling within that octave that we mention as Mind-level, and particularly the ideas formulated on that level as the Reality, and therefore his work lies in the realm of the

faculties relative to the mind and the ideas developed, but those faculties and those ideas become comparable to things and objects in the objective identity state; then to consciously function with ideas in mind substance and to the consciousness as Real (and I believe much more substantially real; that is, you experience them as more substantial than the one in objective identity experiences things and objects as substance). In the latter case his values are unsubstantial, but even with his consciousness in objective identity and he values the substantiality of things and objects his consciousness has not been developed to the range, depth and power that the consciousness on the Mind-level has attained; therefore, with greater range, depth and power, the one on the Mind-level views the ideas and deals with them far more realistically and substantially than the one in objective identity can possibly deal with his images appearing substantive. So, the idea, even from the basis of experience, or from the basis of actuality, is infinitely more substantial than the image appearing substantive, even though the image is identified with the configuration; one deals with Reality on the Mind-level, and the other is dealing with illusory and very deceptive appearances so the great objective of man is to surpass man, that is why that analogy was used in the prefatory remarks. As man is characterized by certain functions of his consciousness, which differentiates him from the animal, so the non-aristotelian state is definitely characterized and differentiated from the man state, and again that is all the exoteric work to show that goal, to show that objective, to strive for that point. So, the natural order process must be described relative to the state of those for whom it is described, and it is a serious error in judgment to begin to describe states non-relative to the one for whom the description is given. The acme of psychology is to constantly reiterate those points in the instruction in the School of the Natural Order which are germane to the individuals state, because the teaching itself could be distorted by attempting descriptions non-relative to the state of the one to whom the description is given. You may have to wait a long time for a few to whom you can give the esoteric work. Better wait than to distort it and create misunderstandings. Rudolph Steiner in an autobiographical sketch said that he was twelve years of age in his physical embodiment when he found his teacher and the teacher impressed him with one principal method of procedure: to destroy the dragon; his teacher said to him, To destroy the dragon, one must enter its hide. The dragon in this case is the manifold of values based upon objective identity. How is that manifold of values to be destroyed? Become more perfect, not only in the understanding of it, but in understanding all of the accumulated information about it that those in objective

identity value. And then having accomplished all of the understanding that those in objective identity think they have about things and objects in the universe, then show them the fallacy of their understanding, its limitations and its failures, and then carry them a step beyond their own level, and you have effectively destroyed the dragon, because there wouldnt be anything left of that objective manifold. Then they are ready, because they are adrift they have no anchor. Get one to actually see that what he calls a thing or an object is 999,999/1,000,000 nothing; just get them to see it is nothing, then he will begin to cast about for what is Real. You have destroyed the dragon; you have destroyed the whole basis of the manifold of values then he is ready. But if he is canalized and crystallized and completely under the illusory belief that the thing and object are real and therefore his values are on a solid basis, and in that state you describe the energy world as a dynamic process and the differentiation of fields in energy substance, you just leave him cold and vague. He thinks you are a damn fool. So, enter his hide and destroy it utterly and completely until he hasnt a raveling to hang onto within his manifold the aristotelian manifold. That constitutes preparing him for real instruction which will lead to the undifferentiated Light. We are getting to the point where we must deal with Indra and the other personifications of the Light World forces, so this is an admirable point to pause and review to see whether we are ready or not; among other things, this is in the nature of an opportunity for each of you to check on yourselves. I am not going to check on you. I am just going to see wherein I have been remiss in description. I want your papers, because you dont know what that means to me in future work and effort. I will get so much. You will become my teacher; you will teach me how to teach, and how I have failed in the teaching.

February 21, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 1

We will begin with the Prefatory description of the instruction as given in the School of the Natural Order. The reason for giving the prefatory work is in the nature of a generalized summary of information current in the Occidental race consciousness; it is prefatory as well for the attitude taken respecting the exoteric work, because the exoteric work is not to further information based upon the aristotelian orientation in other words, it is not a furtherance of the aristotelian attitude and outlook. The prefatory or preparatory work is to lay the ground for the introduction of a complete change in orientation. That change in orientation from the aristotelian to the non-aristotelian basis is absolutely essential for any progress in what we call the path of development, or in understanding the basic or fundamental factors constituting the Cosmic Process. There is nothing new in this change-over from the aristotelian to the nonaristotelian orientation; it is very ancient; its essentiality remains not only pertinent, but prerequisite to entrance upon the real study as sanctioned or endorsed by the Illuminati or the Initiates of the Wisdom, because every initiate of the wisdom is so fully conscious that until that change has been effected, there is no possibility of instruction being understood or the instruction given being received. They are fully conscious that it is prerequisite to everything else, because you can shout wordy description of the clear understanding in all the languages living and dead to one whose orientation remains as formerly in objective identity, and he will never understand a word of the instruction. He will think he understands the instruction because he translates it into his oriented state of objective identity. So, the preparation for this change-over is what we call this prefatory work. We are trying to get the students or a given neophyte ready to understand the instruction. You will see how this point is increasingly emphasized in these prefatory suggestions in the outline as we go on and expand it. I want you to get first the generalized picture, the reason for the prefatory or introductory phase of the teaching. I said a moment ago that there is nothing new about this problem of changing orientation, and I will give you a quotation from the Christian Bible to indicate how ancient it is: (to make a liberal quotation) Not by conscious effort, but by the renewing of the mind the kingdom is found. The whole point is the renewing of the mind. I think I am as partial to that form of expression as to using the form

change in orientation. Renewing the mind and change in orientation represent the same meaning. This becomes startlingly clear I think almost shocking when we make the discovery that that which we seek, the whole creative urge of our being, is focused in finding the Truth, the Reality and it is here all the time. That means to say, you can take a little piece of the earth that you scrape off your shoes when you come in the house, and the whole Reality is right there, if you could change your way of seeing it if you could renew your mind, if you changed your orientation. Take a little flower the whole understanding is right before you. What is startling to us is that which we stumble over, is that which we are seeking, and we find it is not higher levels and occult and mysterious hocus-pocus; it is changing our orientation, changing the way of seeing, it is the renewing of the mind. We describe the characteristics which differentiate the man from the animal from two levels: first, as it is understood and perceived from the basis of the wisdom teaching; and second, as that basic change in structure and function as seen, perceived, and thoroughly understood from the standpoint of the wisdom teaching, as having its representations in appearance. So, we describe secondarily, the representations in appearance, in the maya. First, the description of these characteristics from the standpoint and basis of the wisdom teaching. We begin by describing one undifferentiated sphere or field of Light in process of differentiation. At this preliminary phase of the instruction we do not describe this differentiating process in terms of rays, the gunas; that is always reserved for much later, as a rule. The undifferentiated sphere or field of Light is described as becoming differentiated into other fields, spheres, within the sphere which is undifferentiated. Many illustrations can be used. I used to use the illustration of a tick, because we were in the Rocky Mountains and at certain times of the year when it sucks the blood of the host, the one tick becomes a multiplicity of little ones. The spider spins a particular little sphere and in it there is a whole mass of little spiders which will emerge the one differentiates itself and becomes many differentiations. Analogy is the creative artfulness side of the teaching and the more fertile one is with analogies and illustrations, the better; and the illustrations are on the level of consciousness of the student and therefore he gets a great deal that he could not in description without analogy. Each differentiation in this process becomes differentiated, like a sphere becoming broken up into a multiplicity of little spheres, each relatively smaller sphere integrated in the larger sphere. I have often used the illustration of the structure of a cell of the physiological organism, showing the multiplicity of spheres of which it is composed, then take those spheres the molecules and show that each molecule is composed of a multiplicity of other spheres called atoms, and even

the atom is composed of units of energy called photons, protons, etc. But, in this differentiating process from the one to the many, there is a point finally reached where no more does it differentiate the last differentiation is reached. That last differentiation becomes a turning point, and that process of the one to the many is reversed, the process is repeated inversely; the one expands through the same gradations, reversely until the one again. Many illustrations are available to describe this, but that final sphere or field which represents the turning point characterizes the difference between the animal and man. We show that last emergence to the final differentiated field by describing how the animal functions under a group force, a group influence which is labeled instinctive response, which characterizes the nature of any animal. The final, the last, differentiated field or sphere is the individual Self, which doesnt become any more. That is the end of the descending arc of the Cosmic Process it cant descend anymore. What cannot descend? It is not man or animal; the differentiating process of the Light cannot descend anymore; it has reached its ultimate point of what we label descent. In some teachings it is labeled the outbreathing of Brahma. It cannot breathe out any further; it has to stop and breathe in, pull in the breath (just illustration). There are other illustrations: the descent of the gods into the animal body. There is nothing literal about that; it is just a way of describing it to those in objective identity. It has also been described as the involving of something labeled spirit into something labeled matter, and when it gets overinvolved in that labeled matter, it has to struggle and work to get out of matter. That is just a way of trying to describe structure and a functional process. When the differentiation reaches its ultimate point in the individualized field and the turn is made, there is one of the most beautiful parables to describe this process that you will ever find anywhere. It is the story of the Prodigal Son how he wanted to take his portion that belonged to him and take a journey out into a far country and fained he filled his belly with the husks that the swine did eat until he came to himself he individualized, the last individualization and then he turned. He said, Why even the servants in my Fathers house had better than this. When one turns, nothing will stop him; he cannot go against all the Cosmic power, force, energy, which is behind that turning. He is not an individual yet; his individual power decides; he doesnt decide anything at any time, he only thinks he does. This is a Cosmic Process that turning back level by level, sphere by sphere; oneness, unity is made, groups are formed that function not instinctively under one force, but fully conscious of individualization. Individuality is not surrendered at any time but there is a blending and a conscious unity with others and you even assume responsibility to take on others to help them along. So, now it is a process of expanding the

consciousness from the single, separate sense or state to increasing unity, oneness; sometimes this can only be made with one, the twain becomes one; sometimes it is made with two or three; but in due time it will be made with everyone and everything. That is what we call brotherhood. When you are inducted into the brotherhood of the initiates, you will find that is the way they are; they are not personal about themselves. And so, the return is made. That final differentiated field is autonomous not only respecting the configurations, but autonomous respecting other differentiated fields, and this differentiates the man from the animal. Now there are outer representations of this process, which we take up tomorrow. (We have given the inner side briefly this morning.)

February 22, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 2

Ages before we had the labels autonomous fields, differentiated spheres, etc. the final eventuation in the process of Light differentiating into energy areas, the ultimate differentiated sphere or field was labeled the Ovum. If you ever take up the study of old mystical writings, you will come across the label the primordial ovum. The labels used in all mystical writings were abstracted from that which was obvious in nature, and natures representations were used most frequently as descriptive, explanatory of the more intricate and difficult processes which only the Seers understood. This developed an allegorical language, and the basis of allegorical language was the natural things of the environment, and particularly, as has just been said, that with which they worked in the production of food, clothing and housing (for the house they used the same material as for their clothes the raw material was the wool and hides of their animals); the planting of the seed in the soil, the tilling of the soil, the raising of their flocks, the observation of the natural processes around them these were used as the basis of allegorical language which the Seers used to describe and explain the fundamentals which their awakened and higher developed faculties enabled them to perceive. The egg served an admirable purpose to describe the differentiating process respecting the World-Mother, and long after the original purpose of the allegorical symbol was lost, we still celebrate with the use of many of these allegorical symbols, like the egg used at Easter and the little rabbits and chicks; the little chick is of course the symbol of that which develops within the egg, and the allegorical symbol is very apt on the grounds that the differentiated or individualized field serves the purpose that the egg serves it encases, encloses the embryo, and as the embryo develops within the ovum, it reaches a point where it has the strength to pip its own shell and shatter the periphery of it and emerge. That pipping of the shell and emergence is the birth of the Christos. So between the differentiation respecting the autonomous field ovum from the most generalized animal field to the birth of the Christos we have the label, the man state. While man is differentiated from the animal, he is embryonic relative to his next great advent, the pipping of his shell and his emergence. As soon as this differentiated force or energy has been born (dont confuse this word birth with the birth of the Christos) out of the animal field, there are representations immediately

that characterize that birth, and the most outstanding one which we emphasize (and more than any other) is objective identity. We will understand this much clearer and better if we will remember that man cannot do anything of himself that is, in that consciousness developed in or out of objective identity, man can do nothing of himself; only as the field changes will the representation thereof change that is, man can change. It is futile to even speculate that man can do anything else except depend upon the change of the field. In teaching the exotericists respecting this point, we use many illustrations. My favorite illustration for years was the projection picture machine: the light, the film, the projected image; then the identity with the shadow on the screen and where the consciousness is circumscribed within the manifold of values developed in identity or out of that identity with the shadow, man could do nothing to stir or change the shadow or effect any improvement; he would have to resort to the film which means the pattern and that which governs the pattern, the Light, together with the ensemble; there is where we bring in the gestalt, the whole ensemble meaning the whole structure of the field in which the Light is present and becomes the predominant factor. Hold that in mind as you read the various scriptures, particularly the Old Testament of the Christian Bible, where the helplessness is emphasized, the nothingness is emphasized, and the mans whole dependence is upon God, upon the Lord, etc., etc., ad infinitum. You can translate that into the absolute dependence upon the field as fundamental. The joy and pleasure on the mental level of reading the Scriptures with the clarified understanding is not to be disparaged; there is so much value in it as well as clear wonderful enjoyment. Other illustrations might have been used, and they have been, but I have been partial to the light, the film and the projected image to illustrate this ovum, differentiated Light, the force, the power-to-be-conscious; the power part of it, the energy part of it, the force part of it is where the Light has been converted into energy; that is the energy aspect of Light. So, the ovum, or we say today, autonomous field, the Light and then the Arche, the pattern, the lines of force, the emergent energy as representation. There we have the three fundamentals which allow of an infinite variation in descriptions, illustrations for the sake of communication. I started out to say that we can better and more clearly understand this objective state of identity if we remember that the periphery of the field has not been ruptured, that the embryo is developing within an unbroken periphery. Connect that point with the statement that man can do nothing of himself; he is wholly dependent upon the change of the field and its pattern for any change in the representation that is, in himself as man and his objective level, manifold; no change can possibly take place otherwise.

We have two points to keep in mind: one, the unbroken field, ovum; the other, man cannot effect any change by conscious effort Who by taking thought can add one cubit (one fraction) unto his stature? It cant be done. But he is conscious; power, light has become energy, power-to-be-conscious. The ovum is unbroken. So, he cannot function in what he calls feelings, in what he calls desires, in what he calls thinking outside of himself. Why? Because that periphery has not been ruptured. He is wholly egocentralized, and must be in order to finish the development of the embryonic phase between animal and the birth of the Christos. So, if consciously or unconsciously thought, feeling, desire, etc., are functioning, his psychological processes are wholly concerned with himself. Now it is only posing or pretense or falsity of some kind to appear otherwise. I am thinking of a person that I have known who gave away everything that he had, even lost his home, out of fear that he would be considered selfish; he falsified his state. Now in respect to this clarity of understanding, sometimes one who might happen to be at the moment in association with me will begin to snort about some selfish act on the part of someone else, and when the psychological opportunity permits, I will horn in and say, if he were not wholly selfish something is wrong with him; he would be posing and pretending and living a lie. I have observed many cases where one is posing and pretending, magnanimous, unselfishness, altruism, etc., and I look at him and see that the periphery of the ovum is pretty solid, no pipping yet, I cant detect any hole. I know all that is posing and hypocrisy and pretense. He should be selfish. If one of those became a patient I would bring him first to see he must live a wholly selfish life, and this goody good-for-nothing altruism is not yet his to practice. He is attempting to live on a level he is not ready to live on, because mother Nature has designed it so, or we can say it is the structure and function of the Cosmic Process, or any other way you want to phrase it; he is enclosed, hidden within the egg for a purpose, and the more selfish, the more egocentralized, the quicker he is going to develop the embryo. As soon as that is developed he can pip his own shell, then he can think and feel and desire more expansively. It is the motivating force which really changes. Then not to love another one for the sake of the other not for what you are going to get out of it is just as natural than as to camouflage your desire and call it love.

---

There is nothing false about needs and urges, and when the force is in the heart center it is sometimes a desperate need, it is a powerful need.

If one reaches the heart center before he has shattered the periphery of his field, the predominating and motivating force in his consciousness is the need of loving, and it may appear to others that is unselfish. If the mother showers the force of love upon her children and makes all sorts of sacrifices for them, that is her need for expression. We even observe many sacrifices, even sacrifice of teeth and bones from the mothers physiological organism for her children or of the laying down of a life for another but I say it is wholly a need, and selfish if he has not pipped his shell. Relative to my premise, and my premise was that until the periphery of the field has been shattered, man is helpless to do anything of himself; he is wholly dependent on the field relative to my premise, mans feelings, his desires, his thinkings, his loving even to the point of sacrificing his physiological organism, is wholly egocentralized. This is a very beautiful illustration of identity of two levels. I am giving this from the perceptive standpoint of the field and how it functions. What has been said was identified with the objective manifold of values. Relative to the structure of the field and the force of the field that we call energy, there can be in the consciousness of the embryo no altruistic feelings outside of self-regard, egocentralized motivations, no matter how much he camouflages; relative to his basic field structure and function, he must of necessity figure, work, desire, feel, love and think for himself. (Discussion arose over the use of the words hypocrisy, pose and pretense.)

February 23, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 3

Simultaneously with the differentiation of the field, consciousness when embodied becomes identified therewith. Now, this objective focus of consciousness characterizes the representation as well as the difference between the animal and the man states in the Cosmic Process. The uttered word or sound becomes an instinctive means or method of communication. Of course, a critical observer would say that the animal communicates by sound. They do; but to the creatures, sound is not accompanied by the object to be communicated, or the meaning to be communicated, or the concept to be communicated. In all communication by sound below the level of the man state, there is no consciousness of the meaning, concept, purpose, object, to be communicated, and it is that particular objectiveness in the consciousness respecting the sound which is the characteristic of the man state; therefore we have the basis of speech and of language. The creation and the giving of values is another differentiating characteristic. The animal consciousness quickly learns to instinctively avoid that which hurts, as it quickly learns to go to and is attracted by that which gives pleasure; by the avoidance of pain instinct rises to objective consciousness in the man state, and it develops taboos, so that certain values are given to things, objects, places and persons and tribal, group taboos are created out of these values. This value-giving, valuecreating has the most far reaching consequences in the further development in the man state, having its negative as well as its positive aspects. Now, in addition to the consciousness of the meaning to be communicated in the uttered sound and the value-creating and value-giving propensity, there are other symbolical representations which characterize the man state and differentiate him from the animal. Outstanding among these symbolical representations becomes sign language or signal reaction that means signs designed to serve as signals for the purpose of communication. Before language, as we know it, had been developed to the point where it could be written language and the written language constitutes the development of the sign or signal method of communication there were ages wherein the ideograph served the same purpose: that is, signs developed as symbolical representations for

meanings and for the sake of communication. This is deeply rooted in the unconscious of the psyche of even the higher developed man, because he still reacts to signals, and for the most part reacts unconsciously. These characteristics which differentiate the man from the animal are the first characteristics which fall into abeyance in the process called the second crossing. The next observation in our outline objective self-consciousness equals identity with the body, and the manifold of values developed upon that identity; this is a colossal semantic chamber of horrors. Remember when individuals, preachers and reformers are genuinely agonizing and in distress over genocide, wholesale slaughter of innocent individuals that we call war, that all such destruction and wholesale extermination represents the end product of this manifold of values. Try to dispute that. It is the resultant end product of the creation of this manifold of values, so in respect to consciousness and in respect to one who has become freed from that manifold of values and stands in another level of consciousness and understands how it was developed, he has only one label for it maya (meaning darkness, dense ignorance). I have labeled it relative to consciousness above that level the chamber of horrors. The end product of the objective manifold of values is always war that means wholesale destruction, wholesale murder. Now, between that end product and the identity of consciousness with the body watch the fill-in: how did the consciousness in its identity with its objective body, appearance, gradually grow and develop until it reached the holocaust of wholesale destruction labeled war? Do you think we can fill that gap? It takes keen and penetrating reading of history to trace every movement labeled our foreign policy, whether English, French, Chinese, Tibetan, American, etc., and all the factors involved; if we can trace it right back we will find with no exception it rests upon consciousness identified with the body, how to feed, clothe and keep it from being wrapped in rags. Our foreign policy is going to be based upon the preservation of the physical body in some form or other, or the betterment in some form or other, or the feeding or protection of it, etc., until what? England is taking our trade and we are going to go hungry, bang, bang! Germany is taking our markets, world trade is becoming cornered and we are going to be deprived, we are going to be reduced to rags, or something bang, bang! Or England and America have, and we are the have-nots; we want our share of the grass and the pasture trade and barter this body secured and better fed, etc. We are going to show them bang, bang! It takes a careful build-up and reading of the history of people and their migrations and search for grass and pasture (barter and trade and commerce). What is it all for? Objective self-consciousness.

Let us imagine one who is out of that realm of values and really sees what they are trying to preserve as shadows; they have forgot the real which they are seeking which will preserve them. What sort of value is he going to give to the whole works? Chamber of horrors. And does he want to reincarnate any more in this manifold of values based upon objective identity? What shall it profit a man if he gains the whole world and loses sight of himself?

February 24, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 4

This section in the outline respecting the manifold of values developed out of identity of consciousness with the physical body, man the creator of the values, and transvaluation of values, is given at the very beginning and as prefatory to entering the path of development in order that the individual may clearly understand the constituent factors respecting his state and the integration of his consciousness with the state of consciousness of the race to which he belongs. The emphasis is upon understanding his state, because then it becomes increasingly clear what there is to surmount; he cannot remain in that state and at the same time expand his consciousness beyond that state. All of the essential and/or permanent qualities, gunas developed or acquired while in that state will be preserved, but all of the nonessential qualities respecting that state will be utterly and forever lost, expurgated from the psychic-nature. In addition to the emphasis upon understanding of that state and its constituent factors, it is extremely essential for the individual to gain control over these preliminary or preparatory methods of functioning respecting his own forces of consciousness, because as he develops even in his general reading and mental exercises, mental studies, through such reading and studies, associating with a higher level from which that which he reads or studies has been given, he is going to gain force; he is going to release power not precipitously by any manner of means (and fortunately so), but it is impossible for him to be serious and genuine in his quest, which we assume motivates his reading and study, without gaining force or power, without releasing latent or potential force or power. Before the release of potential force or power has gained a sufficient momentum to be more effective, he must control his values that is, his reactions. Now, the student will find that this is not an easy matter, even after mentally learning how the objective manifold of values has been created, even after intellectually seeing and seeing fairly clearly, as far as the conceptual mental level can see clearly, he will discover that emotionally, psychologically he reacts to values, things, instances, events, persons, etc., and this reaction will teach him that he has not yet surmounted the value-giving. Then is when he discovers that it is not easy; it is very difficult. The difficulty does not lie so much within himself, as an isolated individual, as it lies within his reflection of the race psyche. That word reflection as

used in this connection means that beneath the level of his clear intellectual understanding he is still integrated, synchronized, en rapport, to a greater or lesser degree, with the race out of which he is seeking emancipation. The admonition come ye therefore out from among them and be ye therefore separate is operative upon him as prerequisite to the entrance upon the path of development. The student will find that he will have to be infinitely patient with himself because after studying and reading and participating in the work, he still discovers the remnants of tendencies, if not the functional forces, of reaction. He has not as yet finished the preparatory work and that notwithstanding his mental development, his mental perception and understanding. The criterion by which each measures himself in respect to development, is what he does under different combinations of circumstances. When he feels sufficiently strong, he deliberately places himself in a situation in which he used to react to find out or discover whether or not he has really made the grade in this preliminary work. When he can place himself in all sorts of situations and he finds the Prince of this world cometh unto him and findeth nothing in him then he knows free at last from value-giving, and he is confident then that he can enter the real work; he can place his foot on the first rung of the ladder of genuine development. There is nothing facetious about this. This is the way it is in the natural order process, and I always interject the word fortunately because there is another part of the teaching that is given in the esoteric work on what happens when one gains admission to the Arcanum levels without having freed himself from the value-creating, the value-giving; that teaching concerns the angels that were cast out of Heaven and the war that obtains in Heaven when they are cast out. That casting out is terrible, on the grounds that one knows the felicity, the beauty, the freedom and then loses it. The others struggling to gain it, dont know what they are missing, because they dont know it yet. But for the one who knows, it is always harder the second or even the third time to make the grade than it was the first time, as hard as that was; because, there is increasing force, increasing power that creates more monumental difficulties that is, traumas that have to be repaired. The one short of force and power cannot create in himself the severity of injury in his function and structure, therefore it is easier for him to make the grade the first time, even though it is a struggle; but the second time it is harder and the third time it is much harder to surmount the injury of his reactions. Because we know this, we used the term fortunately. We have here in this group respecting the manifold of values, the creator of the values, the transvaluation of values, non-identity, etc., we have not only the key for the insurance and preservation of peace and serenity while yet in the world of value-giving, but we have the pivotal point of what is called emancipation,

deliverance, in the Sanskrit, Mukta. So, one has to emancipate, liberate himself, to qualify for the work. You students as representatives of the teaching of the School of the Natural Order, or any other genuine representation of the Wisdom teaching, must constantly reiterate the non-value giving, that nothing affects the individual, a given person; positively nothing can affect him except and there is only one exception the value that he gives; the recognition and the quality that he puts in the recognition, that alone affects him. When this has penetrated into its functional and structural levels, we make one of the greatest discoveries that the power with which one is conscious, the power with which he gives values is the only power there is; there is no other power. That is the wonderful part of even this preliminary work that discovery; because at first he cannot and does not make that discovery, for the reason he is struggling in the fog of his self-created values, and is so befogged with the fog to get out of the reaction to his values that he is not clear enough to see the fundamental function and structure respecting his value-giving. But by and by as the fog begins to clear, he will make that discovery and he will have made one of the greatest points of all philosophical research, or all philosophers: the I Am of me is God; there is no other. That is some point to stand in, and how the creator creates not only the reaction to the quality component of the value given, but the representations that is that which eventuates, the reaping part of it. He will understand by his power to create value and the quality contributed in the creating, the sowing part of it, but if he is not clear in understanding of that process, he is going to rebel against the reaping part of it, that is, he will still give value respecting the reaping. Why has this come upon me? What have I done? Why does so and so? Why did God inflict this upon me? He rebels against his own sowing. The one who stands clear, never rebels; he says, If I ever get out of this, I will try not to create this again. That statement indicates transvaluation of values. Trans is a prefix meaning, over across, beyond, on the other side of valuing. To transvalue doesnt mean to abandon all values. When it is idly said, Oh, it is just a matter of values; that is just a noise; you havent said anything. There is not anything that is not a matter of values. Every word uttered is a matter of value and there cant be anything that can be dismissed by saying it is only a matter of values; because something must be added there to make it stand up as a true representation of meaning. It is only a matter of a certain individuals values, a certain group, racial or accepted value; or it is a matter of another level or higher order manifold of value. When one says, it is only a matter of so-and-so value, we can agree right away. It is like saying, To me, it seems so and so; we can at once agree with him. We are agreeing with his manifold of values that so and so looks so and so. One can give recognition to another manifold of values and might himself have a

different manifold of values to which he would like to have recognition. That is the acme of preservation and respect for the integrity of the individual; it is the recognition of the integrity of each for each. When it is said: to me, it is the way I see it, etc., etc., that is the grounds for agreement at once; the agreement is in the recognition of the manifold of values, and it is the highest compliment that can be paid. When assertion is made, so-and-so is so-and-so, the manifold of values is left out, and you never can agree; it is like a slap in the face the recognition of the manifold of values and that he is going to hold to it, and bless him, you are going to let him hold to it until he can create another manifold in the other way. If you want to understand one who has emancipated himself, reached liberation from the generally accepted racial manifold of values which we label this world (the world of sense, of racial values), always try to get his manifold of values and he is easy to understand. After having gained a manifold of values in transvaluation of values, he cannot abandon it and assume a lesser manifold, a more imperfect manifold, a manifold let us say, based on the phenomenal appearance of images. There are other manifolds of values relative to other levels in the expanding process of consciousness. You students, as representatives of the work, cannot over-emphasize the description of how man is the creator of values which affect him and through and in your association with others, you will have to reiterate that point about twice a year for the first 45 years, before they can stand in the acid test of discovery that they have lost the ability to give value. I am going to close this morning with the emphasis upon the transvaluation of values. It is by assumption remember I am working on the point that I discovered which makes for development; never assume too far beyond the present state, but catch the next step in development and focus upon it. If you dont cover too much territory that system works; it helps greatly in accomplishing results and in surmounting the results of value-giving (that is, the sowing); therefore, to avoid the reaping, begin to transvalue right at first. There are many simple psychological devices whereby we begin to transvalue. We generally say, Well, he simply doesnt know any better; unconsciously he is motivated by his basic manifold of values. The idea of hypocrisy comes in there, because you will meet those who are not apparently reacting and you know they ought to be, by reason of their basic state. So, a word which should be employed instead of hypocrisy is, self-censorship. An individual will consciously or unconsciously censor himself to prevent basic reaction from coming to the surface in appearance or in the presence of others.

Inevitably, when the cortex wanes, because the cortex wanes with the waning of the physiological organism, there is no conscious guard, then what is there comes out. That is why we say some individuals grow old so sweetly and graciously and lovely, because inherently they are sweet and lovely; while of others we cannot say so much. It is dangerous not to react when that is the basic point; but while saying that, the student should endeavor to surmount reaction; that is, surmount his manifold of values, surmount his world, and he should do it not by repression and keeping a surface appearance of sweetness, which we label sweet hypocrisy; he should struggle to do it by assuming another, unique manifold of values, like a manifold of values based upon the understanding of the natural order process. That will create a wonderful manifold of values, because it will give the relative age of different individuals, so that he can say, That is his level; he doesnt know any better. That is one psychological device to prevent reaction about what another does or does not do. Here is another one: When I was struggling to surmount that quick and unconscious reaction to so-called insult, I imagined I was in another country. I selected Germany (I do not know why); I would say, This is going on here at this particular longitude and latitude but I am in Germany and I do not know it; therefore, that which I dont know doesnt affect me. I immediately transported myself to another part of the universe. I have another one (in my bag of tricks). I was born and raised in a cattle country, and I had an older brother that rode after cattle and worked for big cattlemen. Being a young kid, I loved to hang around the corrals and listen to the talk and songs, etc. Later in life in imagination I used to put my arms on the corral fence and look over the fence. That is another one of my psychological tricks. I keep on the other side of that corral; I am going to assume another manifold. This is transvaluing values until you come to the point where there is only one factor upon which you will react. I havent overcome that one yet denying or compromising the Light. I wont compromise the Light. I imagine if I get high enough in a yet higher manifold of values, that I can deny the Light; but at present I cant do it. I will let everything else go money, lands, family ties. I let go very easily, even though I worked hard for them. I hold very lightly until I am backed into a corner. I have an intimation that could deny the Light for its preservation, but that is beyond the category of values that I have as yet reached.

February 25, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 5

Our lesson this morning will be on the next topic of the outline: the aristotelian (A) state contrasted with the non-aristotelian () state. (Lessons 5 to 8 inc.) In respect to these terms, A and , I am clinging to them merely out of desire to correlate with our modern developments in science, because I do consider semantics a further step in the development of the study of psychology toward a scientific basis. It will become a recognized science when the study of psychology will have been correlated with the natural order process. General semantics was a most signal advancement of Freudian psychology toward science. Information will become general respecting semantics, and the doctrine of general semantics has put over the psychology of teaching. I have endeavored to keep the principles of the Wisdom as given in the School of the Natural Order in step with that which will and is becoming generally accepted. Frankly I do not fully accept that attitude, although I employ it. I do not fully believe that the effort to correlate the Wisdom teaching with modern science and scientific developments has much merit; in certain quarters it may be more readily accepted; in other quarters it doesnt make any difference whether you are on familiar ground or not. There is an instinctive fear of it in the consciousness of those who do not understand the wisdom teachings; it is the age-old instinctive fear of the unknown; it is an instinctive fear of that which they sense will become inimical to their present foundation, irrespective of how erroneous the foundation might be. It is a foundation in their consciousness upon which they confidently rest until shattering experience jars them loose from it. But until they are disillusioned or have gone through shattering experiences which will destroy their foundation, they cling to it, and there is an instinctive fear of anything which might threaten it or some a priori developed or achieved foundation. I have endeavored to present the wisdom teaching in a way which would cause those to feel that they are still on firm ground, by the use of words that are still accepted and familiar; and gradually in the exoteric phase of the presentation, lead them into the perception of another foundation and eliminate the foundation upon which they have erroneously, yet confidently, been resting, by substituting little bits or chunks until the old foundation is gradually eliminated by substituting, and enough of that process had been effected so that a transition from an old foundation to a new could be made unobtrusively and gradually and confidence established in the new foundation. That was the design, the map. I do not know whether the map fits

the territory or not; in the present moment of speaking as to date, they are on the brink of the most cataclysmic and therefore shattering experience which is not at all charitable in easing them out of one foundation into another, with a world catastrophe and upheaval and the most brutal shattering of their foundations. Friedrich Nietzsche likened those of whom we are speaking on the old A or objective identity foundation, to pretty little butterflies flitting and fluttering around the rim of a crater on the verge of a titanic eruption. Pretty little butterflies have no more consciousness of potential power about to be released than actual butterflies. What is predicated at one date becomes obsolete at another, particularly at a transition period where old lamps are being traded for new ones so rapidly everywhere. Nevertheless we will continue to use these terms although they begin to look silly to me. The prefatory remarks lead up to contrasting the A with the state. The immediate objective relative to the man state is to achieve the next level, etc. That next level is labeled the orientation. The first point that strikes the consciousness of one who has studied these two levels, orientations, manifolds of values, etc., is that the A one (meaning state, level, orientation, manifold of value, etc.) is characterized by identity with the image appearing substantive, the other is characterized by non-identity with substantive images. But in the contrast of the two states I intended for the student filling in the outline to go further and describe non-identity. The contrast is, of course, the description first of identity with the images appearing substantive, because only upon the basis of that description could the contrast have emphasis. So, briefly let us describe identity of images appearing substantive. I say, briefly, because we are on such familiar ground that we dont have to labor it. Essentially any given this is a configuration of units of energy. Is it perceived and evaluated as such? No. Why? If that is the essential, intrinsic nature of any given this, this world, etc., then why is it not perceived and evaluated as such? Because of the limitations of the sense faculties upon which a given perceiver depends. Then comes the enumeration of the sense faculties, the way they function, etc. Then how the individual is incarcerated, imprisoned, cabined and confined by them until they appear as small apertures through which a prisoner peeks out, and he is helpless so long as he is confined, incarcerated; he has no other access to this world except what he can sense, register, etc., through his sense faculties. If those apertures have windows through which he is peeking with variegated colors of glass,

then the modalities that means the qualities, gunas, etc., of the medium through which he must look, through which he must function (even though the consciousness itself is representative of the individual incarcerated) remains unconscious of the modalities, gunas, qualities, etc., of the medium through which he must perceive this world. The more unconscious the prisoner remains of the modalities, qualities, etc., of the medium through which he must look or function in various methods of perception, the greater becomes his deception, therefore, limitations respecting this world. And further, when he so completely conditioned, canalized, and completely identified with that conditioning and canalization of the modalities, qualities, gunas, etc., of the medium through which he must sense and perceive, the greater becomes his inability to register any other basis, foundation, orientation, etc. Crystallization in the maya, in the ignorance eventuates. Why? If this world is essentially, intrinsically an energy system, a dynamic process, why isnt it seen or evaluated as such? Like Lots wife, it has turned to crystals until the state of consciousness is described as hard-set and fixed, like mid-winter with everything frozen over solid; that means completely dogmatic. Spring must come and the warmth of the sun must thaw the hard-set state. This hard-set state is labeled A. Why bring in this adjective based upon a historical character or abstracted from him? Poor Aristotle; I often feel sorry for him that we have used him as an adjective! Because he was that character in history that focused attention upon the objective world as it appears to sensuous receptivity that is another way of saying image appearing substantive as real. I have always had a sneaking feeling that while he studied with his great teacher twenty years, he was jealous of his teacher; I have had the sneaking feeling that jealousy of a chela for his real Master, Guru, changed the history of the world so terrifically powerful are thoughts, even erroneous thoughts. However or whatever the reason, he contravened the essential points in the teachings of his teacher and was sufficiently powerful to focus attention upon them. He would not have been that powerful if it had not been for Alexander the Great (Alexander, the Great monkey, if there ever was one). When he got over into Persia, the women made a monkey of him, and we still say; Alexander the Great; it should be Alexander (the Great). However, I do think it is superfluous to put this in here; you all know history intimately enough. We say there are accidents, a sort of accidental combination that causes these things to happen. Old King Philip of Macedonia couldnt handle an obstreperous youth and said, send someone up here to teach this brat. Word was sent to Plato and he went to Aristotle and said, Go up there and teach that boy. He did, but he couldnt get the boy to settle down, but he tried mightily and gave up. But that harum-scarum was Alexander, and he organized an innovation comparable to the atom bomb or gunpowder the phalanx. That was like a steamroller and so he took Athens. That was a great turning point in history.

Alexander was just a kid at this time; what did he do? He said, I am going to conquer the world, and I want Aristotle, my teacher, to take care of Athens while I am gone. Aristotle agreed but asked that a mission be sent to every part of the world and bring back marine specimens, flora specimens, etc. That was the beginning of science; believe it or not, science was born. That gave Aristotle a great deal of power. An accident of history focused attention upon the objective world as it appears to the senses as real. So, the man today that never heard of Aristotle and wouldnt know what you were talking about if you mentioned him, is wholly canalized; as Count Alfred says, His head is full of Aristotle, because of the manifold of values that has been built and erected upon that belief and identity, and no one suspected and few today even suspect the erroneous factors in the premise in their manifold of values. So, the objective world as it appears to the senses seems real, and a terrific, a gigantic, stupendous edifice of values has been built upon that belief. This is a very brief summary of the A manifold of values or state of consciousness, against which we can contrast a new manifold of values, a different manifold of values, a different conditionality, because we do become conditioned, but we never become crystallized, reason of the fact that it is a dynamic process upon which the conditionality rests which never allows crystallization; instead extensionality characterizes the conditionality. Existentialism is a doctrine that is trying to be born out of in France, and it is spreading. Extensionality means that you are constantly on extensional grounds, so we can contrast it with crystallization.

February 27, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 6

This contrast of the A state with the state is very important to the student aspiring for the new and higher orientations. While we admit that it is in the nature of a mental construct, etc., it is one of those points wherein the mental construct serves as a most important aid, help, etc., to achieving the new orientation. The clearer the mental construct, the easier it will be to practice that assumption of the new state. Those who do not aspire to the new orientation as advancing levels or rungs of the ladder toward a greater goal or objective namely, the identity with Atman may strive for proper evaluation in order to effect maximum predictability. Of course, with this other group that I have in mind, the general semanticists who obviously eschew a higher goal, I believe are guided unknowingly to that higher goal; but their obvious objective is the achievement of the non-identity evaluation basis for more accurate evaluation and the object of their goal would be maximum predictability. That simply means that they are aware of the fact that evaluations based upon objective identity is deceptive and wholly unreliable. That is no mean point to be reached and must not be disparaged. In their understanding of the unreliability of evaluation based upon objective identity, they cast about for some frame of reference which will lend greater stability, confidence, assurance, etc., to their evaluation, and the other, greater foundation for assurance, they feel that they will escape the perpetual deception, demoralization, confusion and idiocy which the former evaluation inevitably eventuated in. That is a valuable step, but to us in the School of the Natural Order, it doesnt go far enough, because the permanency upon which they are predicating maximum predictability, as seen by the eye of vision, while relatively more permanent than the phenomenal appearance, is not stable and fluctuates and changes with the changing pattern or state of the field. While the configuration becomes a representation of the pattern or the state respecting the field, it is much more stable and therefore enduring than the phenomenal appearance; yet that configuration can only be described as representation and therefore is unstable and will not ultimately lend itself to maximum predictability, but in contrast to the phenomenal or/and to the manifold of values based upon phenomenal appearance, it is very stable that is, relatively stable and not going far enough with their understanding respecting it and assuming that its relative stability means permanency, they conclude upon that assumption that it will be enduring. This is one of the many points of departure and difference between the teachings as set forth in the School of the Natural Order and general semantics. There is a qualifying

term in their formula with which we can agree and that qualifying term must not be overlooked; it is the term maximum, because the evaluation based upon the phenomenal appearance is so evanescent, chimerical, etc., that evaluation based upon the configuration does lend apparent maximum predictability again I repeat, relative to the manifold based upon phenomena, but maximum does not mean invariant. Years ago before we had modern science and general semantics we used to describe this relative permanency between the evaluation based upon appearances, the phenomena and evaluation based upon the basic state of individual selfconsciousness; we described the evaluation based upon phenomena as an appearance of an appearance which is wholly deceptive and illusory and we defined and described the basis of its illusory nature; then we turned to the basic state in which a given individual is conscious and showed that the basic state undergoes very little change throughout an entire incarnation. We have oil paintings of the causal field and the representation of the pattern of the field showing that from the individualization from the animal group through all of the developmental phases of the psychic-nature, there is almost imperceptible change in the basic state, in the field, on the grounds that it requires universal, wholly impersonal, wholly non-identified, wholly unselfish, impulses, urges, desires, feelings, emotions, thoughts to effect any change in the causal field, therefore it remains relatively invariant or stable. But since we have the understanding of general semantics and the understanding of the autonomous field, the understanding of its pattern as described by the scientists and general semanticists, we have readily adopted their nomenclature because it adds immeasurably to understanding that which we had from pure perceptive insight without scientific correlation or substantiations. But that state in the autonomous field respecting a given individual will change and it changes very rapidly after the second crossing in the individualizing process (that means after the baptism by water) after the psychic-nature has been conquered, surmounted, risen above, passed, etc. Then when the focus of consciousness is seated, automatically we can say, or so to speak without conscious effort to sustain it in impersonality, in universality, non-relatedly to the individual, per se; to entertain ideas as ideas non-relatedly to any thing or person except related to the Cosmic Process as the manifold as the basis of evaluation is noninvolvement in the psychic-nature; then after that non-involvement in the psychicnature where universalities, unselfishness, impersonal functions are natural, and become established, as it were, then the change in the pattern of the field and the corresponding changes in the representations thereof; the configuration becomes extremely fast, rapid, etc.

There is another way in which we used to express it; we used to express it as the embryo, that is, the individual in the embryonic state cannot function outside of his embryonic state by reason of the fact that the periphery of the ovum of that embryo has not been burst or shattered; that prevents any frequency from penetrating to the consciousness of the embryo and consequently no response. The field in which the embryo functions is a psychic field, like a higher level animal group field; mob psychology is rather an exaggerated analogy we use, because we would generally associate disruptive moil and turmoil and destructive qualities to the term mob influence. We only use this as illustrative of the psychic field, which we generalize by the label race consciousness; and that is only the psychic level. But every group organization, cultural, political, educational, etc., develops its own psychic group. In the embryonic state the individual functions in rapports more or less subjectively, which means psychically identified, and any attempt of a given individual to depart from his group will create solicitude (and that is an understatement) on the part of other members of the group, and this is very significant of what in the Christian Bible is called the bands, gangs Hail, hail, the gangs all here! so to speak. And in the psychic world, these bands, meaning psychic groups, become very strong and it requires an inordinate individual effort to separate from one of them; this is the organization of the psychic world; if you will watch it carefully that is why the crowd, the group always pulls down to its own level, it will never push up; it always pulls down to its own level until it wants to uniform the whole nation to the point of regulating its thinking and what it is going to read or hear, etc. This is in a way off the beam, but yet it is illustrative of this contrast of the A and states. What I am trying to do is to show how difficult the process becomes to separate ones self and be ye therefore separate, to reach a high enough degree of individualization that you can begin to think for yourself, instead of unconsciously and automatically repeating the party line of racial groups, and thinking that the repetition of the propaganda of the party line (I dont care what you label the democrats, republicans, communists, etc.) is original thinking; yet that is the province in which the embryo functions; so, not until the periphery of that ovum has been shattered, through intensification of forces, that is, through building up the strain, the internal pressure of forces within the field (it is only as the tension mounts in the field through, not repression, but conservation of expenditure of energy in other directions [your emotional splurges or mental orgasms exhaust energy]and it is only through the conservation and building up of tension in the field) that tension by and by mounts to the point that bang!, and you can actually and literally experience the explosion; that is one of the indications on the way, until by and by no matter what party line which means psychic for psychic frequency you can

easily understand and are not persuaded by it at all; and out, beyond and around it you think clearly in evaluating it. We can readily see how the general semanticists assumed that the configuration was far more stable and permanent than the phenomenal appearance, and therefore a system of evaluation based upon the configuration would lend maximum predictability. But that maximum is only relative to the manifold of values based upon the phenomenal representations of images based in the psychic-nature, which are not permanent. So the peg has to be moved back further to the individual field, and yet the individualized field must be recognized as a differentiation of the undifferentiated Light and consequently is not permanent; but a greater maximum of predictability could be developed upon the manifold of values based upon the differentiated field, Atman, than a manifold of values based upon the creation; as the manifold of values based upon the configuration is relatively more stable and permanent than the manifold of values based upon phenomena. Always when I use the word phenomena I mean the image in the psychic-nature appearing substantive. So here we have a series of manifolds of values. To come back to the contrast between the manifold of values based upon phenomena and the manifold of values based on the configuration, which is the contrast between the A and states what strikes us first (before we go into more recondite phases of contrast); what first appears as contrast? The phenomena is evaluated as permanent, objective, real so much so that they used to say (but they dont anymore) that any departure from the confident belief in its permanency was a flight from reality. That is what they used to say; so, every physicist today has taken a flight from reality. Prior to the advent of our modern physicists and their reluctant denying, their agonizing surrender, that phrase had validity. It became a clich intended to utterly annihilate a religionist, metaphysician or mystic not in the party line mob, race psyche, or whatever label. Ha! that is just a flight from reality! That was enough; his goose was cooked in their estimation, we hasten to say. Now the rug has been jerked out from under them and desuetude characterizes the clich. What hits us first as contrast? That which we thought was permanent and real, now is labeled an event, an event that is not static, but highly dynamic, so that wherever thing or object is evaluated as such in the manifold of values labeled A, now that same thing or object is labeled a dynamic event in the manifold. In the objective manifold, the objective appearance not labeled in that manifold appearance, but labeled objective reality became determinative respecting all other considerations. I rather advisedly said, all other considerations, even their conceptions respecting creator. In the absence of what is called creation, no concept can be formed respecting creator. So, in that manifold of values objective reality

became determinative of all considerations from the individual security to individual economic systems to individual educational progress, all the way through to religious institutions and the concept of creator. At first you will not accept that broad comprehensiveness. Think and study and reflect much before you contradict it, and you will find it is the lie and the father of all other lies; it fathers all other lies. But in the manifold of values based upon dynamic process, this world as an energy world, and events occurring in rapid sequence and nothing permanent except change (isnt that wonderful) nothing permanent except change, I repeat the illusory nature of the evaluation based upon the phenomena becomes so apparent, that it seems like idiocy and leads to idiocy; therefore, a real one on this particular level which we are speaking wrote the book Science and Sanity; because the only show for sanity is to achieve the next manifold of values based upon the dynamic nature of this world. These first factors which we perceive in the contrasting phase are so revolutionary, they are so weighted with such far-reaching significance, they are so vast in their comprehensiveness that it requires a long time to re-canalize the psychic-nature to begin to comprehend the vastness of the revolutionary change which will eventuate when the new manifold of values has infiltrated into the consciousness of a sufficient number to become effective in the race psyche. I am of the opinion that all exoteric work should be confined to that level and that the other manifold of values based upon the field Atman, based upon Aditi as represented by Brahma should be held in reserve for the esoteric work, because it is a monumental job to effect that transference of evaluation from objective identity, the A state, to non-identity, the state. This contrast should go further; we have only touched the fringe of it.

February 28, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 7

The state as indicative of beyond-man. This term beyond-man is put in our description to indicate progressive development and at the same time to avoid the use of the word, masters. In the School of the Natural Order we reserve the term, masters, for the Atmic level Atman on the grounds that not until one is completely in control of the physiological organism can he be designated a master. There is that level, even though it seems far and remote from our state as we are now manifesting it, where complete control of the physiological organism means just that; there are none of its so-called functions but that are under the conscious control of the individual. We hear or read occasionally of an oriental who has developed the ability to suspend animation. Not over three days ago one was featured in the news. A Swami had developed suspended animation and was buried for 72 hours or more in a concrete sepulcher, and to demonstrate that he had complete suspended animation he was immersed in water in addition. An individual based in the objective mental state would not have lived over three minutes, but the Swami was left for 72 hours before they took him out and he returned to full conscious functioning, and yet that is not mastership, because he has not as yet reached the ability to arrest the cyclic process of the physiological organism. That means his physiological organism will grow what we call old and will begin to fall apart; he will lose his teeth and his hair or his hearing will become impaired, etc., and finally he will have to surrender his body. The master does not surrender the physiological organism; he constantly renews it; he continually maintains it at a given state, approximately what would be thirty years of age, relative to the birth-death process of the physiological organism. The master eats very little, sleeps little; some sleep almost not at all. My teacher told me that he was with his teacher in the Himalaya mountains for 16 years, and that his teacher came in contact with real masters, and his teacher said that on one occasion he was visiting a real master, and because he didnt know any better at that time, he asked the Master, How often do you sleep? The reply was, I think I have had 15 minutes in the last three years, and this was said rather apologetically, that he had to lapse to the level of sleep for 15 minutes. When one reaches that state he does not reincarnate as we do. They may or may not come through the process of birth natural to the objective manifold, but once the physiological organism has been assumed (they consciously assume it) they will maintain it until their mission for assuming it has been fulfilled, and they will

control it in all of its intricate departments and functions. Out of deference to that, his level or state, we avoid the glib use of the word master in our School of the Natural Order, and reserve it for the state just described complete control of the physiological organism. Of course, there are degrees of this level; there are those who are just born on that level but who have not grown up on it. We must recognize that that level has its birth, which we label the birth of the Christos, and the process of development of the physiological organism to maturity. So, mastership means maturity on an exceedingly high level, and not just born and still an infant on that level. There are many degrees of the developing process after the birth respecting that level, and as we would say, of the little baby born of the physical mother. In the race consciousness there is recognition of various phases of manhood. All these factors should be kept in mind. But there is a preliminary phase to the birth we are labeling beyond-man because the orientation has changed; the manifold of values has changed respecting the preliminary phase in the process toward the birth or in preparation for the birth. This is the immediate objective of the man state. Now we have another sharp differentiation. Everyone that walks upright is not yet man; he might be more animal than man; he may have slipped atavistically and assumed characteristics of the animal state which may predominate, or dominate his psychic-nature and he is controlled by those animal forces and has lost his estate as man. That is more prevalent than generally believed, and subsequent cycles in the palingenetic process will substantiate and represent his fallen state because he will come back in an animal form. That is contrary to some teachings in which it is alleged that the animal world has been lost and man can no longer revert to the animal form. But that is not accepted in the School of the Natural Order instruction; that state is never lost on the grounds that that which predominates in the consciousness of a given individual will inevitably have its own representation and that is a rule that is invariant. As ye sow so shall ye reap and if one allows the animal propensities and proclivities to predominate his psyche then that individual will manifest the representation thereof; there is no such thing as a door in that process of representation (as we see it, and we will allow anyone else to see it otherwise). So, man has many connotations, but that is not the purpose or province of this lesson, which is on the beyond-man state. What has become recognized as common decencies, the common amenities, and I will go further and say, nobilities, we label man, until we have a clich, Well, be a man, be manly, etc. That is incorporated in the race consciousness and is sufficiently descriptive of what we mean by the word man.

However all that may or may not be, the beyond-man state is preparatory for the great advent, the birth of the Christos, which simply means the awakening of consciousness on the noetic Mind-level, as distinct, separate, unique, from the control of forces in the psychic-nature; it means the passing beyond the function relative to the psychic-nature. This has been labeled in general semantics, the state because of the manifold of values. It is in order to describe somewhat that or beyond-man state, the idea that it is indicative of a higher level of development; I cannot exhaust that description, I will give it sufficiently so that what is left out (which might be comparable to what is given) might be fulfilled each for himself. First, it is a complete reversal of roles; it is one of those anomalies or paradoxes we find repeatedly in the study of the Cosmic Process, and those paradoxes must be reconciled as we find them, and they are only reconciled by recognizing the change in respect to the reference frame that is, the manifold of values. Once we can understand that there are many manifolds (that means frames of reference) then the anomalies and paradoxes are not difficult to handle; they are easily reconciled. But it has been impossible to reconcile these paradoxes or anomalies by clinging to one given manifold of values. So, first, we recognize a complete reversal of roles. For illustration: If one is in the state and in association with others in that state and the question is asked, How old are you? As he reflected he might say, I am only 2,857,000 years old. Then the reply, Is that all? Of course, that could not be said to anyone in the A orientation, the objective manifold of values, because when that question is asked he would think of the date that he was born this time, not the date he came in. That thinking of the date he came in is indicative of the state because the one in the A state never thinks of the date he came in, because he is identified with his physical body and thinks of the date he was born and not the date he came in. There is the anomaly. One who is reaching the habit of thinking in the frame of reference always has to translate in the presence of one limited to the A state, and he has to use language understandable to that state, but he may translate mentally, within himself. I was in conversation with my teacher one day and in mentioning two individuals, he casually said that there are 250,000 years between them. I want you to get the contrast; both walking on their hind legs; neither one in consciousness dominated by the animal level forces; to all objective appearance belonging to the same race, society, culture, yet 250,000 years separated them. The one in the state thinks, acts and reacts differently from those in the A state; not only in respect to what we can age (that we have just touched on), but in so many other respects. For instance, one in the state looks upon that interval between coming in and departing hence, or thence, as opportunity for acquiring

experience; therefore, his categories of good and bad and degrees between readily change. Contrasted again with the one in the A state or manifold of values, good and bad are that which makes or doesnt make for physical comfort, convenience, security, etc. But the other one doesnt register that at all; his good and bad are that which aids or thwarts creative expression in experience; that which thwarts creative expression in experience is his bad; that which supplies, makes, aids, creative experience and endeavor he considers good. It is not either/or; because the one in the manifold is conscious of the excluded middle, the degrees of opportunity for creative expression in experience. Here opens a field of observation upon which I could spend weeks with a lesson a day, to fully comprehend it. But I will give you only one or two instances, and you follow through with what will fit. The individual in the orientation does not believe in inheritance in leaving anything to one through rapport or karma who has been attached to him, like children. He will not leave anything to them because he is apprehensive that it will defeat the purpose of their coming, of their gaining experience through creative endeavor. Anything which will deprive another of opportunity for individual creative effort will thwart the purpose of his coming. If one were left a hundred thousand dollars, it might prove a temptation to slack off effort, which effort will expand his consciousness; expansion of consciousness is only achieved through individual creative effort. So, among other things, if one has accumulated the things valued in the objective manifold he will see to it that not one of his children are left anything because he doesnt want to throw that obstacle in their way of being free to find their own creative force in experience. Compare the parable to the same line of thought, of belief that the educational system in the objective manifold of values is all cock-eyed because of thinking that everyone should be educated to further the individualizing process, to develop that consciousness of self-confidence which comes from egotistic satisfaction in achievement. To educate a child to be successful poses a monumental problem; what is the criterion of success? Here we see the reversal of roles again. Utter and complete failure relative to the A manifold of values may be the highest success relative to the manifold of values it may go so far as to be a complete sell-out and prostitution of inherent intrinsic worth. So, the state is not just simply non-identity of word with thing, nonreification of symbols, etc.; the state is not simply evaluation based upon the dynamic process which characterizes things, objects, individuals, etc.; it is not just thinking in terms of autonomous fields, lines of force, emergent energy, etc., etc.; the state is a functional realm of consciousness in which these articulations of living in an energy world as a dynamic process and evaluations are based upon that simple fact. These factors relative to the state are comparable to parsing the parts

of speech relative to adequate use of language in which the technique or structure of the language used has receded into the unconscious and been forgotten. So, the technique or structure of the state must be learned as the child learns a b c, c a t, d o g, in the A state, and learns to identify the picture of the word with the picture of that which the word symbolizes; when he has gained facility in identification of one picture with another picture he is supposed to have the technique of language, until the original thing, object, which is supposed to be symbolized has long since been forgotten and lost. That was demonstrated in the New York public schools about a year ago. They had to bring a cow around to show the children where milk came from. The picture of the characters m i l k identified with the picture of a can, had to be literally off-set by showing a real cow and the milk. The artificial educational institutions based upon what is called success in the objective manifold sense, has led the entire culture astray from that which is considered to be the purpose of the palingenetic cycle, as seen from the manifold of values; and in the manifold of values the technique respecting that manifold has been gained and it is functional in the consciousness of the individual oriented in some degree to that level. Do you see the comprehensiveness which opens and how this lends itself to almost endless treatment in description?

March 1, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 8

Our lesson this morning is a continuation of the three preceding lessons; factors not touched upon in those lesson talks will be developed a continuation beyond the technique of the non-aristotelian orientation into the functional properties of the state. We will take up heredity and environment and again contrast the aristotelian interpretations with the non-aristotelian method of evaluation, among other things. Heredity. The attitude from the aristotelian manifold of values is that the individual identified with its physical body, born of its physical mother, has potentialities responsive to influences like plastic clay in the hands of a molder, but that its potentialities are limited by that which has been a priori established by the parents and the genealogical line of the parents, etc. This all focuses down to the combinations of the chromosomes and the characteristics inherent in the chromosomes called the genes and whatever that combination might be respecting the arrangement of the chromosomes, 48 in all; 24 contributed by the mother and 24 contributed by the father; that that becomes fixed, whatever the arrangement of these chromosomes, then potentialities respecting capabilities, abilities, etc., are therefore fixed and that potential and individual, identified as the body, is plastic and can be molded. Therefore, the great stress upon proper opportunity, environment, opportunity present in environment, the home environment, the church influence, educational environment, cultural, racial; ideas as environments, etc. Within this category of values it has been alleged by some give me the child from birth to seven years and you can take him from then on; that the potentiality within the limitations of heredity will be set and fixed, etc., etc. Now everyone is familiar with these factors running back into the Lamarckian theory of evolution and Darwinian survival of the species, what is generally called the classical factors of evolution. Those classical factors rest upon and were developed out of the aristotelian attitude, manifold, etc. There is no use to stress these classical factors, everyone is so well informed respecting them, and just to touch upon them is sufficient for this purpose. Now turn from the classical factors of evolution as explanatory of heredity and the potentiality within the limitations thereof, and consider the baby born as the body only and as plastic and that it can be molded according to environmental

influences, etc., we turn to the non-aristotelian attitude respecting the same event. First, some of the background of the non-aristotelian attitude under which and out of which evaluation is based or develops. Every individual essentially can be described as an autonomous field of consciousness-light-energy. We are not sufficiently conversant with the Sanskrit to mentally picture a referent; we have not thought long enough, racially speaking, respecting the fundamental intrinsic factors, the essential nature of this world, and of individualization, etc. So, in lieu of our lack of complete grasp of referent for the Sanskrit terms and symbols, we will confine ourselves to our English. For instance, instead of saying Jiva we say consciousnesslight-energy as a field or as a differentiated sphere. In English we have to use lots of words where in the Sanskrit they use one. However, every field, autonomous or not, differentiated or not, is thought of as positive-negative, the two poles; therefore, the constant use of the analogy of the magnetic field, as can be generated, until channels are created in thinking, so that whenever the terms field, sphere, differentiated substance, are used, automatically we think of positive-negative energy of the field having two poles one positive and one negative and the union of the positive and negative represents the fundamental structure of a given field; if one is absent, whether the positive or negative pole no field. We have often used the illustration that all the electrons in the universe will not make an atom; but one electron and one proton in polarity and that relationship, that attractive force, represents the field that we label atom; so, throughout all so-called levels of the universe, with no exceptions. This is the non-aristotelian attitude toward the new-born babe. We are thinking about that individual for which the physical body is prepared for its occupancy; that individual has an aeonian past, and that aeonian past can be described as the descending arc through successive differentiations until the final, ultimate, autonomous field has become differentiated; so, there is synthesized in that field the aeonian past. One more factor, or I should have said, another factor to be put in here. In respect to these final and ultimate differentiations of individualized or autonomous fields, there are different harmonic time intervals or stages by which the ultimate or final differentiation is effected. We can, if we are careful with our thoughts, show that will be the age of the soul. We are justified in using the term because it is spoken of in the Scriptures: the elder and younger. We cannot refer to sidereal time factor because that is so arbitrary; it is so temporal and recent; so, we have to refer to harmonic time by which the Cosmic Process can be evaluated, and in like manner the epitomization of the Cosmic Process in the individualizing process can be

evaluated in terms of harmonic time. We studied that in our lessons where we described the dimensions of space and the dimensions of time, so we will not do other than refer to it here. It is a factor which must be put in because we will see how it operates respecting heredity. Now we turn our attention to the chromosomes and the genes. In the functional process of the configurations, we find a cyclic process in every representation of the state or the pattern of a given field or of any field. The analogy which brings it into sharp focus is the plant from seed to seed represents the cycle. We plant the seed; it germinates, grows, develops and culminates in the seed; so, also with the chromosomes, the cycle is similar to the plant. The physiological organism is developed out of the seed, and the physiological organism terminates in the seed. Hold all these factors in mind, as it is quite complicated, and I have to put in two or three more to make the picture complete. The gunas. As light eventuates in energy it manifests as energy force, pressure, in the plant and animal or in the human as well, which simply means energy in action, in contrast to potential or inertial energy. We can divide the gunas broadly into three divisions: the tamasic or inertial quality; the tempestuous, virulent qualities; and the quiet, the peaceful, the beautiful, the quality of felicity. Energy in action is characterized by the qualities and the blendings of those qualities which make seven, and the wide divisions of each of the seven, like dividing the primary colors into their infinite shadings. Qualities habitually held or cultivated in the psychic-nature eventually become represented in the configuration as representation thereof (of the psychic-nature). The chromosomes are not things like regulators, determinators of temperament, capacity, ability, functional characteristics or structure qualities by structure qualities, we mean color of eyes, texture of hair (flat, round, coarse, etc.), texture of skin, etc.; these are representations of the gunas, and these qualities or gunas held in the psychic-nature become representations in the configuration, and the configuration eventuates in the seed, the chromosome; so the chromosome becomes the electromagnetic field of the guna not a thing, not an object; and the genes represent qualities, the gunas as representations. Do not think that one can hold rajasic qualities for a few years and establish those qualities in the psychic-nature; but if you will hold a rajasic quality for a few generations, then the fourth or fifth generation will have those qualities in the form of genes and chromosomes and become transmitted. Transmitted to what? To the physiological organism, that is, it goes into the seed. Now comes the individual himself. We will not go into why that individual comes to a certain genealogical line and not another. Again it is magnetic affinity. We

have to think wholly in terms of affinity, the state of development, which means the age of the individual, the accumulated qualities inhering in the consciousness, affinities which have been developed therein, and these all become governing factors to the race, the genealogical line within the race, the parentage in the genealogical field of the race, and environmental situation in which it can further its own development; that furthering means expiation of karma as furthering its own development. All those factors are involved in why an individual is born into a certain circumstance and not another, why born in one race and not another, why in one genealogical line and not another; there is a side range of variation upon that theme or factor. The higher developed the individual, the more that individual can consciously govern all these attractive and repulsive affinities, and the less developed the individual the more he is subjected to generalized affinities, circumstances. But, focusing our attention upon heredity and not going too far afield from the thought, we have the individual, due to its inherent attractive forces drawn to certain parents (to narrow it down and oversimplify) and it becomes attached to the physiological organism prepared, the configuration developed through the process of mating and the arrangement of the chromosomes. Now, those qualities of the physiological organism will have a profound influence upon the consciousness providing (this is a mighty provision) there is affinity in the consciousness of the individual for similar qualities inhering in the chromosomes as seed, inhering in the seed representative of the parents and the parents parents, etc.; if there is very little affinity for the qualities in the chromosomes, and do not confuse this affinity with the affinity which attracts the individual to a certain line or parents, because karmic factors might have entered, opportunity for development might have entered, or in the higher levels of individualization, deliberate choice might have been made, so the affinity for the gunas of the physiological organism as established by the chromosomes must not be confused with that other affinity which attracts a given individual to a given genealogical line, or to certain parents; there are two different levels respecting affinity. But to deal with heredity we must concentrate upon the influence of the gunas of the physiological organism as determined by the chromosomes relative to the individual and his affinity or lack of affinity for those qualities or gunas. We can state it broadly that the lesser developed in the scale or ladder of the individualizing process of the individual, the more negative he will be to those qualities, or if he has affinity he will assume the qualities very easily and manifest them. In 50% or more of the cases he will have no affinity for those hereditary qualities, but will be motivated by them to a greater or less degree. Watch the degrees here, because it plays

tremendous importance in the personality pattern of the individual. In some there is no affinity and easily he can conquer and surmount the qualities of the physiological organism determined by the qualities in the genes and chromosomes; in others it is a desperate fight. He feels these influences, and the individual doesnt like them and is constantly at war with them. Sometimes the qualities of the physiological organism, more or less, gain control of the individual and dominates him. The warfare in some individuals, not in all, has been characterized as evil flesh, devil, warring against Christ and the Spirit, etc., etc.; that may be one way to characterize it, but it is a warfare between qualities; one inhering in the physiological organism as established by genes and chromosomes, and the other inherent, essential qualities of the individual himself, and the degree of affinity he will have or not have for them will set the degree of warfare between them, until there will be more or less easy victory over them, or succumbing to them, etc. We could say, to the average state of development respecting the field, the individual, the Jiva, that as his own inherent and potential forces are motivated, so we can look upon the qualities, the gunas of the physiological organism as motivators, striving to strike a balance, an average between a considerable range, either side of average or balance. If we go to the more animalized, the aborigine, the tribal man, we find no effort to counteract the guna ensemble of the physiological organism; we find a complete instinctive submergence, with no consciousness of submergence. But as we come to the higher or cultural level we find wide discrepancies between the inherent qualities of the individuals field and the qualities of its physiological organism, and there we will find another range of many degrees of handling it easily or being motivated or persuaded, etc., etc. Now, there are so many exceptions to the whole rule as given this morning exceptions come in where we find a higher developed individual electing a certain genealogical line, consciously electing parentage, and therefore consciously establishing a relationship with mother or father or both prior to conception, and if that relationship is established prior to conception (which is not the rule; it is usually about three weeks after conception), if that attachment has been made prior to conception, like the individual in the field of the mother or in the field from a rapport with the father, or both, if they are sufficiently harmonized (if they are not sufficiently harmonized for that affinity to operate in the law of polarity, then it will be one or the other, not both), if that attachment has been made prior to conception, then out of the range possible in the chromosomes, the field for their combinations can be established, and the qualities desired in the physiological organism

determined. But that is such a rare and great exception that there is hardly need for mentioning it; yet those eventuations do take place. What has been said about heredity can in some measure be applied to environment, but not as the aristotelians believe, that the individual is identified with the body which is born and it can be molded. For every individual that an aristotelian can point out wherein the whole environment influenced the individual I will point out one where the individual completely transformed and revolutionized the environment of the home before its physiological organism was out of the cradle, its influence was so great father changed, mother changed, they began to change their consciousness because of a superior influence in the home I will show you more where the incarnating one influenced the home than you can show me the home influenced the individual. If you have had experience and memory, think of a home before a greater one came, one greater than the parents. The non-aristotelians think always of the field relationship. Many a home has been revolutionized and transformed before the physiological organism got out of the cradle, but it was because of the presence of a higher developed individual. So, the idea that the individual can be molded by environment is preposterous, unless we say the individual coming in is negative to the environment; the environment will impress him psychically not educationally (unless you call psychic impression education, which you could in a way). To educate is to draw out; being negative is the reverse. One takes on the guna qualities of the environment. It is according to the wave length and frequency, energy in action and its qualities, the field, whether the individual is negative or not. Many individuals grow up in a field in which they have no affinity and they get out as soon as they can; or they transform it, or succumb to it. But always in terms of field qualities, the guna frequencies, etc., never in terms that the individual is a plastic so-and-so that is going to be molded; he might be a molder instead of being molded. The non-aristotelian attitude is always in terms of fields, in terms of qualities, gunas of the field respecting both heredity and environment, so that it puts a different value upon a given situation which never lends itself to generalization; it is one, one, one. You must use all the factors touched upon in our non-aristotelian attitude respecting heredity and environment with one individual; they will not work if they are applied simultaneously to two individuals. You will find it will work with no exception, and you will learn the relationship of the individual field qualities to hereditary guna qualities of the physiological organism, or/and the field which is called environment. If you read biography widely enough and long enough you will find that more great ones, great creators, great contributors come out of squalor and environmental influences that have no redeeming features that is, that you would

think would mold. It is just the opposite to those born in the slums and line-house districts. I can think of many, from Florence Nightingale to Abraham Lincoln; and I always think of Blanche Walsh, born in the gutter of the slums in Chicago, and what a magnificent example to all womanhood. If you will watch, you will see that the nonaristotelian attitude works in heredity and also in environment. I should put in also as illustration and proof of the working of affinity respecting the guna qualities both in heredity and environment, the great number who are born with a so-called silver spoon in their mouth; with all the opportunities that could be supplied on this earth, and of all the cussedness, etc., as a result.

March 2, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 9

Peace, security, harmony, etc., are not possible until the urge to achieve the next state is fulfilled. Primarily this refers to a given individual; secondarily, to group affiliations, family relations, organized society, etc. This is part of the instruction of the School of the Natural Order for several reasons: first, to counteract the aristotelian method of evaluation respecting modern psychology, both in the Freudian school and in the psychiatric fraternities which grew out of the Freudian basis of evaluation respecting psychological functions. Those who understand the psychicnature, how it is developed and the way it functions are of the opinion that the Freudian school of psychology and all who have developed psychological studies out of that basis are in grievous error. It is understandable how this error came to be. First, is the background of aristotelian canalization, the phenomenal representation, images appearing substantive, this world appearing as real, as static thing; the age-long habit of thing-i-fying every configuration, the inability of the sensuous receptors to register this world as discontinuous respecting the units of energy, energy systems, etc.; and further, that when the creative force of the psychic-nature is galvanized into activity, or when it first awakens, it awakens in the genital center and there is a characteristic of this force irrespective of the center in which it becomes active or resident: all latency in the form of non-fulfillments, suppressions, repressions, etc., are precipitated, thrown into a high degree of activity. When the psychic-nature is understood and the place that it occupies, the part that it plays in the individualizing process, then there is no confusion respecting the galvanization of the centers into action, and the precipitous bringing to the periphery of the psychic substance of the psychic-nature, latent potentialities, particularly suppressions, repressions, etc.; that is part of the process. But reflect a moment: this galvanizing into activity of the centers which govern creative force, creative forms of expression, creativity itself in the various levels or departments of the individuals nature that means to say, that it is the creative force which motivates every form of expression in the individuals nature with the thought focused upon the creative force as the motivating source or principle, and as the motivating principle or source of any or all expressions, the structure of the psychic-nature is envisioned; that means that each of the major foci of force respecting the structure govern the various levels or govern a certain level. Reflect upon that and hold it in consciousness, then think of one who knows nothing

that the source of all creativity, the urge to expression is described as this motivating source; he knows nothing of the structure of the individual ensemble and in that ignorance of these factors; consciousness is identified with the physical body as real; therefore all of this is attributed to the physical body as the brain and its neurons and convolutions and degrees of gray matter infilled between convolutions of the brain, etc., etc. The whole thing is physical identity of the consciousness, and consciousness itself is attributed to the physical as the sum total of its parts plus its organization. There is the foundation of this grievous error perpetrated upon stupidity and ignorance by the stupid and the ignorant. One has to be in the position of a professional man, particularly in medicine or a psychological consultant over a period of years to fully realize the widespread result of this error initiated by Sigmund Freud; and then the greater error was introduced which seriously confounded the first error, and the rebellion that is going to sweep the constituted church people, which is going to throw the pendulum the other way and off the rhythm. So, the aristotelians in all departments swing from one extreme to the other extreme both extremes in nonconformity to the natural order process. These are the factors envisioned when this was introduced that peace, security, harmony, etc., are not possible until the urge to achieve the next state is fulfilled. I come not to destroy the law (that means the function); I come to fulfill, says the Christos. So, we have the basis for psychological studies in the School of the Natural Order by understanding the motivating force in feeling-thinking, psychological processes. It is the thwarting of the urge to fulfilling, to completing the man state which becomes the basis of all psychological conflicts; the thwarting of the urge develops compensatory and substituted forms of expression to complete, to accomplish, to fulfill the man state. Now, this is such an enormous problem at the present state of racial development, and ramifications extend into so many different divisions and departments of organized society. For instance: the compensatory form of expression which has been developed in the pursuit of wealth. Men and women who do not understand the urge and have so much creative force, drive, that they elect, among other things, the pursuit of wealth, the acquisition of money not because they want money or wealth, but because it becomes a game that they play as a substituted outlet, and it is a gigantic game that enlists their creative force; doing that calls upon all the creative force that they can put into it; but no happiness, no peace, no security, no harmony eventuates, even in the successful playing of the game, when the game becomes established as the criterion of wealth in the race consciousness, becomes respectable and respected and is made the racial goal, god to worship; then the entire harmonic organization of society becomes thrown out of balance and opens the door wide to organized crime, with all of the subsidiary adjuncts thereto. So, the increase in crime parallels the increase in accentuation of the game, and the game is

a compensatory or substituted form of outlet or expression, contrary to the natural order process of development. See what enormous problems for solution are created? And I cited only one factor. Let us cite the mental breakdowns and the increasing number in our institutions which is becoming a prodigious problem, because statistically speaking, and I am quoting, If the rate continues as it has for the past ten years, by 1980 50% of the inhabitants of the U.S. will be in our insane asylums; 25% will be superannuated, and the other 25% will be working for the rest and that will be a gigantic problem unless something happens. 98% of neuroses in England disappeared magically after the first blitz raid; they were violently jarred out of self-indulgence; they had to think of others, and had to do something fast. That was their salvation; and unless 50% of the inhabitants of the U.S. are prevented from going into insane asylums by 1980 something has to happen that will cure 98% overnight. I am citing the enormity of the problem of what? Blind leaders of the blind, ignorance, stupidity, impossible erroneous evaluation upon ignorance and stupidity, until confusion is becoming confounded in pyramidal problems. There is another reason for introducing this in the prefatory work and that reason is described as the necessity of becoming psychologically balanced, psychologically oriented, psychologically straightened out before entrance to the path of development is attempted. There has to be harmony, rhythm, balance achieved in the psychic-nature as preparatory to the real study and real development; in other words, one cannot start from a false basis to fulfill, to accomplish, to achieve the man state, because back of all that we are saying, or that could be said on this subject, there is fundamental law, which means that is the way it functions, and it doesnt function in any other way. Only as one fulfills the state in which he is now conscious can he achieve or accomplish entrance to the next state. So, the beyondman state is not possible until the man state has been fulfilled, completed, rounded out. That ties into the wheel of necessity; over and over and over again the efforts must be made in successive reincarnations until it is accomplished. There are no skips, jumps in nature. Imagine a plant skipping and jumping and the flowers and fruit appearing with no limbs or trunks! Many individuals are trying to do that. They want the flowers and the fruits by some magical process, by ignoring growth. The German people used to have an old folk expression Some want the roast pigeon to fly into their mouths. You will find many in so-called truth studies and circles that have this attitude. Serene I fold my hands and wait; that makes one who understands the natural order process just shiver; when the whole emphasis must be upon growth natural growth. The natural order process must be fulfilled. That balance and harmony in the psychic-nature must be accomplished because one cannot start from a

substituted or compensatory position or basis to go up the ladder of development; he has to go back to his unfulfilled point, and there is no escape; it is the inevitability of the natural order process. If it were not that way, it would have no value; we would have nothing to rest upon confidently. It is forever unfailing. We learn the natural order and cooperate with it, then we are on solid grounds the rock of Ages is it so solid. But to depart from it is foolish; you are right back where you started with all the loss of effort, and others going on ahead, because the publicans and harlots will go into the Kingdom before the out-on-the-limbers, because they have to go back in order to fulfill. Now, I have to confess that we are only playing around on the surface of the vast problems, but we are setting the basic foundation for the therapeutics for the new age, the New Cycle. All therapeutic efforts will be based upon this doctrine of fulfillment and the dynamism of the creative urge at each step and each stage, and the false creations in the frequencies and representations thereof viruses, bugs, germs and what have you until its waves and clouds of murky destructive substances exuding, like a plague from a pit, will have ceased forever. So, the basis of all therapeutics is the understanding of the structure of the individual, the understanding of the individualizing process, the understanding that that is only a phase of the gigantic, dynamic creative power of the universe, and the cooperation with and fulfillment of that within ones self is peace, harmony, health, security and increasing felicity until the joy song will just sing and sing in the members of a given individual, and in society-as-a-whole. So, we are right at the very roots and foundation of remedial efforts for the individual and for the world. We will go on with contrasting the shortcomings and failures of modern psychiatry.

March 3, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 10

Shortcomings and failures of psychiatric practice due to the aristotelian approach, etc. Relative to healing work in the School of the Natural Order, as well as relative to healing work in those circles studying the Gnosis, this analysis of Freudian psychology and psychiatric practice which has and is evolving out of Freudian psychology is very important. It is important on the grounds that only by knowing the true causative factors regarding maladjustments in the emotional and mental levels of a given individual can the remedy be found and the conditions adjusted. Freudian psychology remained more academic, not that it was adopted by our higher institutions of learning, but that it became more of an intellectual pastime among those who took up the study. But when it was put into practice by practicing psychiatrists, then its failures began to loom up, until recent reports (and we should date this) like Gallup polls taken in which the question was asked, What proportion of your cases are you successful in straightening out, effecting a cure? etc. The largest percentage given was 10%, the smallest 2%. So, we have an average of 6% of the cases which they receive that they admit they can help. This is well authenticated, because it so happens that I have been keeping up with it. The widespread recognition in the medical profession of this practical failure of practicing psychiatrists has developed three factions. There is no use here to go into the grounds upon which they have divided. The factions are now becoming crystallized, dogmatized and are virulently opposing each other. Here is obvious failure of a methodology which gave great promise the final recognition of psychology and I should say Freudian psychology, by the medical profession and by our academic or higher institutions of learning was quite an achievement; it became acceptable. Then after its acceptance, after it was put to the severe test of practice and taken away from the verbalistic level or mental toying with phrases and new terms until a jargon was developed that only the initiated could understand, and was put to the test of practice, as conscientious M.D.s would do, then its failure showed up and became monumental and resulted in the dichotomies we now witness. So, it is very appropriate to take up the subject of the failures of modern psychiatric practice and see whether or not with the understanding of the whole gestalt, structure of the individual, we can place our finger on the reason; this was generalized when I mentioned that the failure of psychiatric practice was due to the

aristotelian attitude, approach, etc. But that is too generalized; that generalization was sufficient for the outline, but when that outline was supposed to be filled in, specific points were to be developed. In filling in the outline I have eight specific points to develop: 1. No recognition of the existence of individual being before birth of the given physiological organism. This failure is glaring in Freudian writings, as the strained effort is present to account for maladjustments in the emotional and mental life of the individual, in the absence of any experience in the present life; but so dogmatic is the attitude that there is no other life to consider that Francis Mott ran down these cases in which no experience could be found to account for them, to the intra-uterine state. And using elaborate verbalistic involvement, causative factors were developed affecting the fetus in the intra-uterine state, because they had to get something, some experience prior to the conscious experience after the birth of the body to account for these factors. Subsequently, in Freuds declining years and with his advanced students these eventuations alleged to have taken place in the intra-uterine conditions or state, were developed into a fundamental causative factor which affected the lives of those not classified in the lack of experience. The intra-uterine conditions and effects were generalized as a strong tendency to retreat from life, and unconscious motivating forces operating within the lives of numerous individuals to get back to the cryptic conditions of the womb where complete protection could be enjoyed and experienced. (Francis Mott specialized on that point and attracted international attention by his elaborate and verbalistic descriptions for the reason for this retreat.) This and many other factors that we can call to mind or that we will touch upon, are due to the non-recognition of the being prior to the present or a given birth. In giving recognition to a previous existence and adding thereto the state or stage of development of the individual, comprehending therewith attractive forces in the consciousness of the individual due to karmic creations, etc., the difficult problems are easily reconciled without resorting to the intra-uterine state of the fetus. For illustration: one coming out of a relative higher level into birth subjects the individual to the environmental forces and frequencies of a much lower level; that individual has great difficulty in making his adjustment to the most excruciating effects of the lower frequencies colic in babies as a case in point; the effort to withdraw, retreat from that which produces pain and suffering, not to the intrauterine state, but to the Light world from which it has newly arrived. The peace and beauty and felicity and harmony, etc. in which that individual had its existence prior to birth, and being compelled to associate with its physiological organism and occupy it and thereby subjecting it to frequencies which are cruel and merciless, and particularly before adequate resistance has been built up against said frequencies,

naturally there would be an effort to withdraw or retreat to the Light and the felicity and not to the intra-uterine state. This is a profound difference in evaluation between the aristotelian attitude, approach, etc., and the non-aristotelian. Many other illustrations could be cited to account for this effort to withdraw or retreat. The hyper-sensitive individual, the one further along in the individualizing process experiences this suffering more than the lesser developed individual who comes in with his consciousness filled with eagerness for the experiences of the sense level. We will have occasion to refer back to this very illustration the recognition of the existence of individual being before birth of its physical body as we touch upon other factors in which failure is very pronounced in psychiatric practice. 2. That the etiology of emotional function inheres in the neural structure constitutes one of the fatal causes for failure in psychiatric practice or Freudian psychology. The basis of psychological functions, whether emotional or mental reside in the psyche, not the structure of the neural system. There may be some physical trauma which could cause aberrations; there may be psychoma in some form or other, tumors of the brain or nervous system that would cause mental and emotional aberration, and we would classify these as physical traumas, although in the case of tumor in the brain exerting undue pressure upon neural functions, throwing them out of adjustment or causing compensations in other areas, could be traced to the true psychological basis; but being generous and comprehending these diseases as traumas, then with all the liberal allowances due to physical traumas we have vast ranges of conditions and numerous cases where the maladjustment is in the psyche and not in the physiological neural system. So, in the absence of physical trauma, or recognizing the physiological organism as a representation of the whole psychicnature (or the psychic-nature as-a-whole as its representation in the physiological organism), then the etiology of emotional disturbances reside in the psyche not in the nervous system. 3. That the Oedipus complex stems from the sex attraction to the mother is a fantastic reason given for this undue rapport between the child and the mother. And yet the vast amount of literature that has been developed upon this, to us, false basis, beggars description. Yet there are certain authors like Eugene ONeill who became very wealthy and also famous in literary circles for his outpouring of literature based upon the Oedipus complex as residing in the sex attraction of the infant for its mother. And yet this basis of the Oedipus complex has become almost classical in literary circles and in Freudian psychology and psychiatric practice. It would require literally weeks of effort to minutely describe the intricacies,

involvements, etc., which have gone into the description of the Oedipus complex as based upon sex attraction to the mother. But it doesnt require very much time or effort to point up the true basis, the true reason for the Oedipus complex. The strongest power, that is, the most persuasive determinative, etc., respecting the psychic-nature, is that force or power which we label love, but which more accurately should be labeled a strong and powerful rapport. Where that obtains we are in the presence of a force that is comparable to Sir Isaac Newtons concept of gravitation. That seems like an exaggerated form of expression, but it isnt, because I would place the greater power, binding force, in that which we label love, stronger than what we call gravitation; where that obtains between two individuals in a given life (so long as the psychic-nature holds itself together, isnt disintegrated by the superior power which will ultimately destroy it, and this force is replaced by a yet greater force) and so long as that psychic-nature holds together, that becomes the most persuasive determinative force in the lives of a given individual. If you want to bind yourself for the duration of the psychic-nature, have no reservation respecting your love, and if you do not want to bind yourself to places, to conditions, to persons, avoid that powerful rapport called love and avoid its negative aspect; when this is recognized the powerful and persuasive force of love you have the basis for the Oedipus complex and not sex attraction of an infant in the arms of its mother, you have something infinitely superior in strength and power which brings them together over and over for the duration of the psychic-nature. It seems that in the light of true understanding of Reality and of the natural order process respective thereof, that some of these elaborate and involved reasons given for these manifested conditions are utterly fantastic, and yet in great decorum and seriousness among pedantic professors they are accepted and they try to analyze individuals. It is a wonder to me that the psychiatrists, etc., have 2% success in their patients. 4. The most serious error in all sincerity perpetrated by Sigmund Freud was the over-emphasis upon the sex urge and therefore its repressions, suppressions, compensatory and substituted outlets (because one has to be on the other side, beyond the scenes to witness the result of this failure; more tragedies result from trying to find expression, trying to get over the repression, etc.); the idea of which brought a train of accumulated entities in the psychic-nature until the last state of that man was far worse than the first. However, the most signal and outstanding failure to psychiatric practice was due to emphasis upon the sex urge with its complete misunderstanding of it, and therefore total and complete false evaluation of it.

In saying this and pointing it out as the most signal and outstanding failure of Freudian psychology and modern psychiatric practice, we do not mean to eliminate the recognition of the sex force; it isnt a case of censorship where full and complete recognition of the force and its power is mitigated; we have the fullest and most complete recognition of it, but at that point we depart from Freudian psychology and modern psychiatric practice. Instead of assuming that the force when once engendered pertains to the physiological organism and that all who are occupying a physiological organism therefore have that force or must deal with that force, and that force is limited in its motivating forms of expression to the sex relationship, and like a syllogism consequently the repression of that force is the cause of 98% of maladjustments, etc., is just as wrong a conclusion as any syllogism. In the recognition of the sex force there has been given all the weight, value, attributes, power, etc., the recognition that that is the pivotal point. The stone that the builders reject becomes the chief keystone of the edifice or the foundation stone of the temple, and the power and force generated, that is, developed in generation, is, by the natural order process, to be used in creative effort in respect to a given birth, to ones Son of Godhood and all of the intermediate phases and stages of creative effort between generation and the highest creative effort. Freudian psychologists and modern psychiatrists limit it to just one level, although they talk about sublimation, whatever they mean substitution in other forms of creative outlet, particularly on the mental level. I am of the opinion (note the qualification) that the over-emphasis upon the sex force as pertaining to the physical individual, has developed vastly more difficulties and maladjustments than it has ever straightened out, cured or adjusted and I can point to 40 years of consultation and innumerable cases where under the persuasion of Freudian psychology effort has been made in expression to get rid of repression and developed a vast train of hidden consequences, entities in the psychic-nature which were far more difficult to surmount than the original blockage to the direction of force to higher levels.

March 4, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 11

30 years ago, more or less, I finished my study and my interest in the study of psychoanalysis. I cast my plumb line into its depths and found it wholly inadequate and dismissed it; I have had no interest in it since. Its limitations became so apparent and also its failures to solve psychological problems. As said in the previous lesson, the only point in reviewing it as prefatory to the study of the School of the Natural Order instruction is because of its interest generally; it is now accepted; it has been taken up in the curriculums of the higher institutions of learning; it is being incorporated into the medical profession specializing now in psychiatric practice; it has been incorporated in the armed services in its various branches, etc. Therefore students preparing themselves for the advanced study of the Gnosis should have some acquaintance with the subject, if not deeper understanding, then they will in turn dismiss it and lose interest because of its failures, its inadequacies, etc. You will have observed by your previous acquaintance with the teachings of Sigmund Freud, Brill, Jung, and others, that three fundamental factors are entirely absent in their premises and in their analyses and conclusions: one factor that whatever eventuates called thing, object, phenomenon, or what the aristotelians label subjective feeling, thinking, maladjustments and involvements in the realm of feeling and thinking respecting a given individual, that the positive-negative forces, the functions of polarity are absent. This is a key to the solution of so many of these psychological problems. There is a perfectly natural order synchronization of positive and negative forces, not only in the individual, but between individuals, between individuals and group affiliation, and by group affiliation I comprehend business organization groups and society and communal interests of all kinds and descriptions. Adler emphasized communal adjustment over and above all other factors, and the lack of communal adjustment as basic cause for many maladjustments, complexes, etc. But while the synchronization between the positive and negative forces in these categories mentioned, or within the individual himself, have normalcy, they can easily become disturbed, erroneously interpreted, and within the functional process of the relationship between positive and negative poles of forces, deflections from the norm become prevalent and lead to a series of disastrous consequences. This becomes striking when the problem of homosexuality is approached by the psychoanalysts and psychiatrists. In the presence of this situation they are utterly helpless in seeking or finding any solution whatever.

5. First, they are up against a monumental semantic blockage in the race consciousness, particularly of the West, England and America (more in the United States than in England, wherein the racial consciousness is still floundering under the unconscious or conscious influences of the Victorian era, the Puritanical taboos and Christian moralists). This has created a monumental semantic blockage to an intelligent approach to the problem of homosexuality; the taboo has extended so far that the laity (meaning those outside of professional circles) do not believe it is a problem, and if they are confronted with its existence, which they are nearly every day in the newspapers, they quickly dismiss it and dont want to consider it, because it is a taboo of the worst type; consequently the censorship due to the Victorian and Puritanical racial taboos is such a strong force that it constitutes a censorship to the problem. Whether the laity knows it or not it is widespread; it is extremely common, and during the transition period between the cycles where all congealed, hidden and repressed forces are released, it becomes more and more manifest, and on the surface in a greater and greater number of individuals. There are some countries, even before World War I, which were on the eve of legalizing it, and in the last week in the Saturday Review of Literature and other literary magazines, a book was reviewed that was just off the press, written by an outstanding French literary writer, in which the practice of homosexuality is lauded, endorsed, eulogized and brought to the level of an apotheosis of the practice. So, it is with us today. For many years prior to World War I and since, particularly among the writing fraternity of Europe, there was no concealment of the practice; it was openly avowed that it was no longer fashionable for a woman to have a man lover, women must have women lovers, and men must have men lovers, so that those who considered it the most dreadful form of sin, vice, etc., felt that the whole world had lost balance and normal values, like vice seems too oft familiar with its face, see it first condemned and then embrace or something to that effect. But it is a false approach to label it vice, to label it sin, etc., we should label it maladjustment in polarity, and then approach it with understanding. The only point in bringing it up here is because of its great prevalence and the great confusion which accompanies its solution and I point it out as the most signal failure of the psychiatric practice. Of course the further study and the solution should be given, but that carries it beyond the purpose of our outline. Why is it that upon the basis of the aristotelian approach and attitude there is such signal failure? If you want me to depart from the filling in of the outline and give the answer to that question, I will put it in; if not we will go on. I mentioned that there were three factors absent in the attitude of the psychoanalysts and psychiatrists in their premise, and out of the three I have mentioned one: no knowledge of normal natural order functions of polarity between

the positive and negative forces between one individual and another individual, between or in groups, society, organizations, etc., and going into communal adjustments, etc. The absence of the understanding of polarity was one factor the fact that every individual functions as and in the psychic-nature, and not in a physical body. The physical body, per se, doesnt exist at all, except as an image, a picture in the psychic-nature, so even those who think that they function in a physical body are functioning in the psychic-nature with the fixation on the picture in the psychic-nature which they label functioning in their physical body. So, in all other respects feelings, desires, thinkings, etc., those are wholly functions of the psychic-nature. So completely is the consciousness focused in the psychic-nature that there is no exception anywhere, because even in the most canalized objective state, it is merely the domination of the psychic-nature by categories or bundles of sensations in which the individual functions that is, functions under the complete domination of these bundles of sensations in the psychic-nature received through the sense faculties. It is sense domination of the psychic-nature that is called physical. But my point at this moment is that so completely does a given individual function within his psychic-nature, and yet that factor is completely left out of consideration in the psychoanalytical and psychiatric evaluations. If there is any reference to the psyche or the psychic-nature it is considered to be a development from physical experiences that is, the outgrowth of some definite thing called physical body and its functions and just the reverse represents the facts: the physical body, so-called, is a representation of the total ensemble of sensational effects, experiences of the sense faculties in the psychic-nature, and that is easily established; stating it further, even the most concrete thing is completely unknown except the bundles of sensations by which it is known; other than that there is no such thing as a concrete thing. That is the simple fact, saying nothing of going on into the other realms, departments of the psychic-nature. One realm or department of the psychic-nature is the epitomization of the whole past, called the unconscious or the subconscious, which is only the whole aeonian past rolled up as a scroll in the present. The creative forces, called id, libido, urges, x, umph, and other labels, are merely the creative forces of the psychic-nature but are wholly ignored as creative forces pertaining to the psyche, the very constitution of the psychic-nature, the energy substance composing it, the building of energy substance according to the guna or quality respecting that substance, then the structure of the psychic-nature, the foci, centers and channels in which creative force functions; these are the other factors that are left out or are not comprehended or are ignored by psychoanalysts and psychiatrists, and these are the factors which would render accurate solutions of the psychological problems.

Then turn your attention again to homosexuality and comprehend these factors that we have just mentioned, and we find first, that the psychic-nature, whether it sustains or is sustained, is by synchronization of forces, rapports, etc., and this invariantly, until union is made with the source of the energy of any given psychicnature that means to say, until the individual has reached conscious identity with the field, the Atman, through the instrumentality of the noetic level. Until that point is reached, rapport synchronization of forces is prerequisite. The younger the individualized state or stage that is, the less developed the more necessity exists in the consciousness of the psychic-nature for rapport; the relatively higher phases or stages of development, the less dependence upon support derived from rapport synchronization, affiliation, etc., until no support is required by the nature of the individual. As above so below; the younger the infant the more dependent it is upon its mother, the older, and as it grows in degrees, the less dependent, until it can cut the apron strings and function independently. So, with the psychic-nature the younger, the more dependent upon the sustaining force, and if it cannot find it one place it will in another, out of necessity. If it cannot be found in husband or wife, it has to go out and find it. That necessity of sustenance drawn from rapport synchronization, affiliation, is erroneously labeled sex by the psychoanalysts and psychiatrists; the aristotelian approach comes in and utterly blocks off understanding. They should understand the polarity of all and every differentiated field. The simple study of chemistry or the structure of the molecule should have given them the key long ago but they dissociate themselves from the understanding of chemical affinity and the electromagnetic force of attraction and repulsion, below the molecular level. But in the aristotelian state in that identity with bundles of sensations, images and pictures there seems to be an eclipse, a semantic aphasia respecting the function of forces in the psychic-nature, the need for communal affiliations, rapports, etc. Now, to go a step further: when the normal creative force seeks polarity, that is, seeks the positive or negative for mutual support and sustenance, that sustenance is as vital as food ingested. When that individual normal to the natural order process, normal to his state seeks mutual support and sustenance through synchronization of forces respecting the psychic-nature and is thwarted, doesnt complete the function, the rapport, the affiliations, etc. (that is, the completion of the function is thwarted), the force turns back on itself and when it reverses, the polarity changes; the positive becomes negative; the negative becomes positive. Any reversal of force changes its polarity.

When you read articles about visitors to our solar system that approached so close, did you note that the polarity of the earth reversed? I only bring that in as a case exemplifying the reversal. In the reversal, the psychic-nature seeks its opposite, just like it did before; it sought its opposite in the charge, the ionization; in other words, in the polarity. What we would call a man in the aristotelian language would seek the polarity, but was thwarted; there are many reasons for this thwarting, and we can enumerate them a mother can form such a strong rapport with a son that the polarity in the son can reverse and he becomes a homosexual, for the same reason as the visitor coming into this solar system; the same law, same way of functioning. The polarity in the psychic-nature of the negative one reverses. Now, we have a negatively charged psychic-nature in a male body. He can never form a rapport with a woman; he has to find a man but we should not say it that way, because at once we introduce all the racial taboos. We should keep our language more accurate and say: the negatively charged psyche is seeking a positively charged psychic-nature, and if we would keep that clear (and we do keep that clear in the non-aristotelian manifold of values when we no longer function in the aristotelian manifold; if we function wholly in the non-aristotelian manifold of values we do not mix the two language structures; we keep them separate) we observe that is the most common cause for homosexuality. That is the answer to why. But there is another cause that is due to the fact that a positive or negative charged psyche incarnated in a physiological organism of the opposite polarity. Let us say a negatively charged psyche, through many forms of attraction, and again we could enumerate them: chemical attraction, developed rapports, which is karma also, where the father or mother through a strong rapport in prior existence pulls the other in, and the pull is stronger than the natural or normal function of forces in the psychic-nature; that is, normally or naturally the negatively charged psychic-nature would wait until the female body is prepared, until that combination of chromosomes and genes, etc., would develop an organism that fits its lines of force and the polarity of its own field. But that can be upset by a stronger force that pulled it in, and then the negatively charged psyche gets caught in a male body. To the aristotelian a baby boy grows up, but as the baby boy grows up it has no interest for girls (because it is a negatively charged psyche in a male body), cant stand them, fights them off, but is interested in boys, loves them. Then the baby boy becomes a man (aristotelianly speaking), and that individual finds himself in terrific conflict; he learns the customs and usages and conventions, mentally or intellectually he learns all that, and he knows that he should be interested in women, but he isnt, and he cant make himself. And when he slips and finds he is interested in a man, he

feels good, and mentally he tells himself he should feel terrible because of his racial taboos. When he violates the taboo he feels all right, but just blot all that out and focus the consciousness in the psychic-nature. Here is a negatively charged psyche that can only form a rapport with the positive. There is a need, and need must be emphasized. If you want Scripture, I can give it to you, Man is his brothers keeper. Dont think that One on the Heights would write that meaning to feed him and give him clothes and physical comforts, because he would function in the aristotelian manifold of values. That means, in power and force and rapport until he grows up, etc. The non-aristotelian manifold is a different world, a different way of thinking, a different way of evaluating, and it stands on its head the valuations from the objective level. The last becomes first, and the first becomes last. We have the understanding of the psychic level and the conscious orientation in the energy world, and when one functions in the energy world according to its laws, its positive and negative force, and its frequencies and gunas, etc., etc., then all evaluations are based upon the way the energy world functions, and not according to racial or tribal taboos. Here in the case of homosexuality we have a perfectly natural law relative to the energy world, and this is why I say that the problem cannot be solved from the aristotelian manifold of values and attitude of approach.

March 6, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 12

6. Illustrative of the failure of psychoanalytical and psychiatric practice, I am reading you a book review out of the last Time magazine. This illustrates the fantastic lengths to which they will go to account for psychological involvements and confusions as causative factors in the present physical life of the individual. We brought that out by the Oedipus complex, but it is more strikingly brought out here.

The Writer and Psychoanalysis by Edmund Bergler.

In this formidable treatise, Analyst Bergler wrestles with the problem of the writer who has copy paper, a late-model portable, an old farm in Connecticut, a nice wife, the right agent, and no ideas. The fellow need not worry, since Analyst Bergler finds that he can cure nearly 100% of such cases, and says so in a brash passage recalling the palmy days of the old sure-cure Indian remedies. Every writers urge, he holds, is sprung by some jolt at weaning time; the adult writers flow of words is a psychological substitute for the flow of milk he wanted and did not get, plus a recompense for all the guilt he has subconsciously felt since his diaper days. Once the analyst has worked the anxious writer back to the point where he can endorse mothers product without fear, shame or remorse, its simply a matter of putting a fresh sheet of paper into the machine and hitting the keys. At such a happy times, says Writer Bergler, there is little need for thought, either, since ideas dont come that way; they just originate in the hurricane cellar of the unconscious, and the writer traps them as they break for the open. According to Bergler, the writers function is like that of a man erecting a prefabricated house; in writing, he merely assembles slabs of his inner conflicts and his repressed desires in story form. Analyst Bergler has developed his ideas about writing and writer from the case histories of 36 writers who felt wretched enough to go to him for treatment. What Bergler may not clearly see is that in developing his interesting argument, he is

performing a party trick rather like pulling a rug out from under his own feet. By the books end, the reader has been taught to wonder what compulsion makes a man set out to explain most of the worlds literature as just an infants whimper for a bountiful teat.

This is what I mean by the utter and complete failure of these birds accepted in the army, navy and universally, and their status raised to the eminence of dignity. We cite it as infantile, if not fantastic, stretched to the point of incredulity. However, the main failure in the psychoanalytical and psychiatric practice stems from their refusal or inability to give recognition to the independent functions of the psychic-nature, and we might add, the understanding of the structure of the psychic-nature. Until the force and power of the psychic-nature has been transcended that is, until the orientation has been established with the noetic Mind-level every urge, compulsion, drive, etc., inheres in and stems from the psychic-nature in any and all, without exception. The character that means, the guna or quality predominant in the urge or drive is determined by the area (meaning the center in the psychic-nature from which the urge originates). Therefore sharp differentiation should be made between what is labeled the sex urge and the acquisitive urge, the love-force urges, and the intellectual urges; and once these various gunas or types of urge the drive-force have been differentiated and sharply so, then the substituted or compensatory forms of expression which the urge takes by reason of obstructions, repressions, suppressions, etc., can be determined by the fixation factors in the psyche. These fixation factors in the psyche represent those unfinished compulsions of past incarnations. All these unfinished experiences in past incarnations constitute the weaker points, like the weak link of a chain, and once tension is placed upon the chain it will be the weakest link that will give way first, and second the next weakest link, etc., or like we would put high pressure steam in a boiler, and if it had a weak spot or a weak seam, those will give way first. So, with the developing process in the natural order there are points on the time-line that might not be strong that is, well rounded and forgotten, left behind, and the experience gained synthesized in succeeding states, efforts, points, etc. We have an analogy in a well-organized educational system: let an individual skip many years, let us say in learning grammar, the parts of speech, etc. and in his older years he tries to make it up, he will find great difficulty in incorporating it into his consciousness and there will always be that lack, error or weakness. One has to catch it as he goes along, at the proper age or times, etc. I do not say it cannot be made up, but it takes an extraordinary effort to make it up and incorporate the missing gaps into the consciousness.

So, on the time-line in the palingenetic cyclic process, there are points that are not completely expressed, fulfilled at the proper stage in the developing or expanding process. Later on, when there is accretion of force, tension is put on or is developed in the psychic-nature, these become fixation points that is, they are not eliminated out of the psyche, they are fixed there and become points of weakness that will afford opportunity for the substituted or compensatory outlets when creative force at a relatively higher level is aborted, repressed. What is perfectly natural and normal at one state of development of the psychic-nature, is, relative to the high state and in a higher organized culture: criminal, destructive, subversive, or in some way or other discriminated against in subsequent ages and conventions. To illustrate this point we find that with the jazz age the opportunity is afforded in this world as an energy world, for the incarnation of aborigine, tribal, prearistotelian levels of development, infantilism, and let us say that out of that state developed there are attracted to that state (environmentally speaking, in the energy world or non-aristotelian evaluation process) submental or aborigine types. One comes in and organizes his psychic-nature according to the state and guna of the state of his individual point of development, and before he is out of his teen age, he is a wild one, a criminal, and he kills without compunction. Perhaps in one prior incarnation if he killed one who did not belong to his own tribe he was applauded and praised, like we have the remnants of such laudations and praise in wartime today; medals are pinned on for killing the enemy. We are not far removed from the tribal state. But if one does that in this day, or the present incarnation, he is a murderer. When these youths are examined by the authorities, they find no remorse, because that conscience, remorse, belongs to a higher level in the development of a psyche, and these belong to a tribal state. He is called a criminal and he doesnt feel like he is a criminal. Who is to blame? Where does the blame lay? Suppose one makes drunkenness or getting high a habit; he lends himself to elementalistic and primitive feelings, thoughts, forces, sexual intercourse out of pure animal desire for pleasure. What type of incarnating individual is going to come? Masters of the Wisdom? There should be a long and careful (and prayerful) preparation for motherhood and fatherhood, and conscious effort to lift the forces knowing that you are going to attract one and you want to attract the best in your power or ability; parenthood should be planned on that basis energy world qualities, non-aristotelian evaluations and if that attitude were inculcated from infancy until one grows up to the point of maturity, marriage, building of a home, etc., within a few generations with such educational regimes or systems, what a race could be developed!

But we are not, as a race-as-a-whole, far enough along yet to recognize this. All of this, along with the failure to recognize the independent functions of the psyche is the basis for the fantastic conclusions that psychoanalysts and psychiatrists draw to account for maladjustments in psychological processes. 7. Now, we come to neuroses complexes. The neurosis complex has a basis in fact and in truth, in reality, with a long identification. There is much justification for the neurosis complex if we use the word God as a synonym for the true self the master self, but by these terms we mean the differentiated field constituting the true individuality. And if we use the word God as a synonym whether we say God incarnate, or God as a word to label the Power-with-which-one-is-conscious (or otherwise) then we have a true admonition Love the Lord thy God with all thy heart, with all thy power, with all thy strength, etc. This is self-love, the love of self; the love of Self should fill the consciousness to that point of allness, leaving no room for anything else. Now we have a powerful force which, through a multiplicity of experiences, avenues, is seeking that Self. Let me explain that thought another way. The most powerful force in a given individual essentially, intrinsically is the love of self, but that force will express itself according to the identities which the consciousness contrives at its various states in the expanding process. Where the identity is upon things and objects that love inherently and intrinsically for the God Self will be directed to things and objects if the consciousness has identified itself therewith. While the urge to love another is primarily the urge to the God Self, the form the urge will take is due to the identity which the consciousness has determined; so we find a multiplicity, a vast range of substitutions for the Self, until experience has been exhausted that there is no fulfillment, no ultimate enduring satisfaction, until gropingly the way is found to the Self, then thing, object, etc., can be loved fully and completely as representation of the Self, not in blind ignorance and unconsciousness of Self. The urge to love, the state of the consciousness in identity, these two factors are determinative respecting the neurosis complex, and where there is an overweening focus of consciousness upon and in identity with the physiological organism, then we have what is labeled the Narcissus complex self-love in the most objective sense. The psychoanalyst and psychiatric interpretation or description of the Narcissus complex is always focused upon neglect in childhood; that if the child could not have the love of its guardian, father, mother or brothers and sisters, it loves itself to compensate for the lack of love. But watch the weak link in the skein which causes that. In the psyche there has not been a sufficient emancipation from objective identity. If the love that the infant has and would naturally have directed to mother

and father or older brothers and sisters is repressed, no response, then by reason of this overweening or stronger state of identity in the psyche with the physiological organism, with objectivity in general, then the child will love itself. But the psychoanalysts and psychiatrists blame the parents and say it is neglect; however, they have other cases that they blame the parents: over-codling, over-pampering, over-spoiling the infant until the infant grows into a canalized state of expecting it, and as it grows older it expects it from everyone until it is focused upon self-love with no consideration whatever for anything or anyone wholly involved in self-love. No parent or combination of circumstances can force such a state upon an infant where there is no weakness in the psyche, in that particular sense; because the same neglect, over-attention, pampering and spoiling even accentuated in both respects, or either, cannot be given to one who has developed the consciousness of independence in its psychic structure. One will see no effect whatever, in fact, you will see a very early repudiation of either or both. So, it is the weak link in the psyche, not the environmental factors of the home.

March 7, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 13

In the March, 1950, Scientific American magazine I have an article on Experimental Neuroses by Jules H. Masserman, which I think will round out our outline on the failure of psychoanalytical and psychiatric practice and methodology. The key of this article is set by the work of Auguste Comte, one of the real Illuminati. He was born in France about 1798 and during the entire first part of the nineteenth century he was the highest developed and most recognized philosopher in Europe. The English culture, both in England and America, is greatly indebted to him, because J. S. Mill (John Stuart) was a disciple of Comte, and the contribution of J. S. Mill to the basic philosophy of democracy, wherever it may be, is comparable to Locke. But the sources of democratic principles are familiar to everyone, and you know it stems from August Comte. This article is set by what he express as the three stages of any science, and particularly psychiatry. I want you to observe that these experimentations (as outlined by Jules H. Masserman) are all based in what in the human level of development we would label the objective manifold; that is, the experiments are all within the objective manifold of values; they are physical experiments for different objective purposes. While that biodynamic phase of their experiments respecting neuroses will lead eventually through and to the psychical manifold of values, there is left out all of those conflicts of the consciousness of the individual which are psychical in both the urge and the objective where the experiment is performed with the thing or object manifestly in the objective manifold and not specifying what level the urge is on, then we find the pattern both in the animal and the human are comparable or parallel; there will be a parallel pattern. But once the object is removed from thing-i-fying as the definite thing or object, not something psychically gained then all these experimentations will become futile, because there is nothing objective in evidence to gain. So, the psychic-nature can be divided into three categories respecting objectives. First (No. 1), the urge for creature comforts food, protection, security, mating, etc. Second (No. 2), there comes another set of urges and no objective means of fulfillment egotistic satisfactions, not in adjustments to a thing or object, but

in self-satisfaction. And third (No. 3), the urge to fulfill the basic state of development, the urge to become identified with the primal source of power, the urge to higher development where no egotistic satisfactions appear or are to be fulfilled. These are definite propulsions, compulsions of forces of the psyche in all three categories, and any one of the three have some objective. Here we refer back to our original premise respecting the failure of psychiatry. So long as they confine themselves to that category of urges which has objective results, they will be completely deceived in practice when the methodology developed for one category is applied to the other two, because it will not work at all, and this is the aristotelian approach still adhered to. In our point #8, our last factor to be developed (as the fill-in of the failure of modern psychoanalytical and psychiatric practice) is the inferiority complex. There is no doubt in the category No. 1 just cited, where the urge has some definite objective in fulfillment, that success in accomplishment will be developed to a limited degree; but on the human level there are two other categories which operate which do not operate on the animal level. For instance, the man who through acquisitiveness fulfills the urge to acquire, and is successful. Within that category and among those oriented to that category, he will feel egotistic satisfactions, full of confidence. But let that man meet an artist or associate in another group of artists where the objective which represents success is not a thing, money, power, possessions, acquisitiveness, then it will not be long before he will feel inferior, that he is in the presence of some thing that he doesnt have, because there is nothing objective that he can demonstrate as a criterion of success. There are esthetic factors brought into play and he is devoid of them. So, in category No. 2 he may feel inferior and may develop an inferiority complex if forced to associate with those in that category; he will beat a retreat back to his own level where he can feel secure in things and possessions and then he will restore his confidence. So, we have those of category No. 1 and No. 2 coming into contact with category No. 3 let us say a group of Illuminati. Now, both the artist and the acquisitive one, if forced to associate with that group all the time will begin to feel inferior, but if they can beat a retreat to their own level, where they feel secure and confident, if there is a compulsion to achieve on that level, in that category, etc., which is greater, then there will develop a conflict whether to retreat to feel secure, or whether to persevere. That will depend upon the time-line, the point of development of the individual. Let us again cite the relationship between the members respecting category No. 1 and category No. 2; they will feel insecure in category No. 3; to achieve they have to abandon category No. 1 and category No. 2. I am citing these categories for

only one purpose. The inferiority complex is so relative. If an inferior man associates with an animal that would look up to him as a god, he feels superior. So, the inferiority complex is a relative state, and is based upon that consciousness of selfconfidence, and right here at this point I would like to put in those lessons I gave some weeks ago on self-confidence those lessons showed the various levels upon which creative urge is developed and manifest, in which self-confidence is established. It is the lack of establishing self-confidence on the various levels that is the basic reason for the inferiority complex.

March 8, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 14

With this lesson we begin the instruction as given in the School of the Natural Order according to our outline. It is very appropriate for students in the school who represent the teachings to others to carefully explain that there is no originality whatever in this instruction. The instruction is a continuance of the Gnosis which means the supreme Knowledge or Reality or the Wisdom Teachings. Explain that there have always been those who understood the Truth, the fundamental Reality; explain further that there has always been a brotherhood of those who know the Truth, and that while entire cultures, or what we call civilizations, might rise and fall without any incorporation of the fundamental Wisdom in their respective institutions of learning, nevertheless there are those who hold the Light of that Truth and represent it and await the times and opportunity to give it; that those representatives of the Light and the Truth are eager to impart it to those who they can find ready for it. This has always been and will always be; therefore there is no originality irrespective of the labels given to different forms of teaching or instruction. I consider this an important point that should be emphasized, because any departure from it displays great ignorance; and then the very fact that there is a Brotherhood of representatives of the Light is the most heartening idea to communicate to others that there is always a provision whereby each and every one can find the way or the path to that great fraternity and become identified with them. To me that is the greatest incentive and challenge, having an effect upon me infinitely beyond the idea that some good man shed his blood and died that I might have something. That idea outrages all my sensibilities, and it throws me back upon myself Have you got it in you? However, those are the ideas that must be incorporated in the consciousness of each and every individual. Explain to them that no teacher anywhere, no representative of the Light anywhere can do the work for them (or any given individual), any more than he can eat the food which nourishes the physical body. Our first point in the outline covering the instruction is to describe the structure of a given individual. Before this description is given, great emphasis should be placed upon the fact and the point that structure deals with the stages or states of

consciousness, and everything rests upon consciousness. There are various ways whereby this can be done by the artful employment of analogy. Show in many simple ways that without consciousness there is nothing to describe; without consciousness there is nothing to consider; that what a given person observes primarily depends upon the consciousness with which he is perceiving, and without that consciousness nothing to perceive, discuss or describe. The aristotelians without exception ignore that point; they go into the description or the discussion of the thing or of the object observed, just like there wasnt any consciousness observing, like those things whether a given atom, the solar system or the sidereal universe exist independently of the perceiving consciousness. That attitude must be not only checked and counteracted, but must be oriented or reoriented from the thing discussed or observed to the consciousness perceiving, observing, etc. That there is one who is conscious is only a matter of ones own consciousness, because without his consciousness there is not another who is conscious to him. So, to discuss the structure of a given individual and ignore that consciousness by which we know there is a given individual, becomes in its final analysis, puerile and vitiating in respect to any final determination. Explain at length that that which a given individual experiences sees, tastes, hears, smells, and touches is the representation of the state of his own consciousness, to which there is no exception. In this respect one can paraphrase Carlyle who said, That which thou seest (i.e. hear, smell, taste, touch), that is what you are conscious of being. So, in various ways focus the thought upon the perceiving consciousness before attempting to describe structure. Students in the School of the Natural Order, or those who aspire to become students, must deal with these considerations respecting consciousness until their own consciousness has become completely oriented or reoriented to that as the basis of the entire study, from its primary phases through the exoteric grades of the instruction, to the advanced or esoteric understanding. If that orientation or reorientation is not effected, there will be a continuous failure to grasp the full import of the instruction, because the instruction as given in the School of the Natural Order rests upon and stems from the structure and the function of consciousness in its various states and in the multiplicity of its differentiations. The more complete that orientation to the basis of all description, the relatively easier it will be for the student to expand understanding into the meaning and significance of the presentation.

In describing the structure of a given individual we begin, after this preparation, with a simple statement: the individual intrinsically represents a differentiated sphere or field of the undifferentiated consciousness-light-energy; the light and energy representing modes of consciousness and constituting the higher triplicity; so, we are beginning with a differentiated field. There are various ways whereby this differentiated field, which a given individual represents, may be described, and some of these ways are quite involved and complicated. In the School of the Natural Order we endeavor to evade complication, and so we describe the structure of that differentiated field of consciousness which a given individual represents in its simplest manner. We will use a chart or a blackboard and on the blackboard, let us say, we will draw a square and over the square we will place a triangle. We will label the square as diagrammatic of the four somatic divisions of the individual. We will label the triangle above the square as diagrammatic of three fundamental states of the individual; one can place in that triangle a single eye symbolizing the undifferentiated consciousness of knowing, of seeing, of which the individual is a differentiation. Then the next in the description of the structure of a given individual will be the four sides of the square, the four somatic states in which the consciousness of the individual has, does, or will function. We will number these four sides of the square 1, 2, 3, 4. Let us say that the lower line of the square is number 1, and going counterclockwise the right side will be number 2, the top number 3 and the left side will be number 4. Then we will take up the descriptions in order. #1 side of the square (it doesnt make any difference where you start) we will label consciousness in identity with image appearing substantive which in the aristotelian language is labeled physical, and which in the non-aristotelian language is labeled, identity with phenomena. You may have occasion to describe the word, phenomena, as an appearance, like the shadow on the screen at the cinema, like the mirage that appears to the weary traveler on the desert and in various ways. But to a well-read or educated person you must not make those descriptions, just use the term phenomena; they understand what you mean by the word an illusory image having no reality. In describing this side of the square, you are laying the foundation for subsequent instruction how the image appears substantive, etc., why it is only appearance, maya, why faith and confidence and belief and information respecting it becomes a snare and a delusion, and is therefore labeled, ignorance, Avidya, etc. In describing this first side of the square you will lay the foundation for all of the subsequent instruction and particularly the point that it is the individuals consciousness that has become focused and identified with the phenomena or the

phenomenal aspect of himself, or the phenomenal aspect of the universe or the world. Knowing that the description of the structure of the individual is the foundation upon which much of the instruction is going to rest and out of which it will be developed, great carefulness must be used in accuracy respecting this description of the structure of a given individual. That is why it was placed at the very beginning of the outline of the instruction as given in the School of the Natural Order. As we proceed with the filling-in of the outline, you will note how we go back repeatedly to the description of the structure until it is thoroughly tied into it and logically developed out of it, with no missing gaps, guesswork, inferences or assumptions. The description of a given individual therefore becomes like a foundation of a house, the house representing the more detailed and developed instruction or teaching that will be given; it rests surely, solidly upon this foundation or upon the foundation. Further in the description of this first side of the square consciousness of a given individual in identity with the phenomenal appearance opportunity presents itself for description of the manifold of values which evolves through the generations out of it. Now, I direct your attention to #2, or the second side of the square. The second side of the square represents in our diagram the emotional nature of the individual. In describing this second side of the square we are laying the foundation for the explanation as well as the understanding of the lower psychic-nature. In describing the emotions as a phase in which the consciousness functions respecting a given individual, always begin with sensations as pertaining to and belonging to emotions. This linking of sensation with the emotional division of the structure of a given individual is to counteract the aristotelian errors, ideas, that the sensation belongs to the neural system of the physiological organism. Through the years, I have used many illustrations to disprove the idea that it is only the function of the nervous system which creates the consciousness of sensation illustrations such as trance, in creptoid states, in hypnotism, in projection or dissociation of the consciousness from the physiological organism, the nerves are all there, cellular structure is all there in each of these cases, but no sensation. I have used the illustration of the Fiji Islanders who walk upon red hot coals or rocks with no burns. How did they do it? I have cited cases of stigmata, in the absence of any physical experience to show how sensations are created in the consciousness and appear as representations in the body, etc. In filling-in this outline it is not our province to go into the whole teaching; we are merely filling-in the outline. When it is established that sensation belongs to the

emotional structure of consciousness in a given individual, then by easy stages it can be described how consciousness evolves out of these sensations, the categories respecting desires or the desirabilities; that those sensations creating pain are avoided and become labeled all the way from the devil to evil forces and malevolent entities, etc. And those sensations which produce pleasure are sought after and are labeled beneficent, and some are labeled heavenly, enjoyable, etc. Out of the developing process of consciousness and the effort to avoid that which produces pain or discomfort, and the effort to secure that which gives pleasure and comfort, we find the basis for the categories of values in the objective manifold, and out of which moralities are evolved in that objective manifold, and we could include ethics as evolving out of pleasure-pain compulsions. Then we have the basis for feeling and the desiring and emotional reactions respecting these various categories, and we have laid the foundation for the functions of consciousness in the lower psychic-nature. This description of a given individual must never contain disparagement or a critical attitude, or a holier-than-thou-attitude. This is an impersonal, impartial description of the structure of a given individual, phases that every differentiated field has gone through or will go through, with no exception. It is also a description of the natural order process respecting the growing consciousness in individualization. We will take up the third side of our square in the next lesson.

March 9, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 15

The third side of our square will represent the higher psychic-nature which is labeled the mental; it is characterized by conceptional thinking, the development of concepts, the accumulation of information about images appearing substantive, etc. As a rule the lower psychic-nature and the higher psychic-nature are linked together in what is labeled the psychological functions, processes, etc. This linking of the lower psychic-nature with the higher psychic-nature is by reason of the fact that both pertain to the psychic-nature as a medium of expression, as a vehicle in which consciousness operates, but in describing the four somatic divisions of man, or of a given individual, they are separated because they constitute two separate and distinct departments of the somatic area. The fourth side of our square which symbolizes the four somatic divisions, can be labeled variously; in fact, to pin any specific label upon it is difficult. I have labeled it, for the purpose of our outline the ego, and by the word ego I mean to represent the personality pattern which now has become formed. In the development of the four somatic divisions in the natural order process and after the consciousness has long since been focused in identity with the phenomena, and the emotional and mental faculties have been evolved, the ego-sense is next in order of development; or after the development of the three preceding phases, the personality pattern has become set, established or fixed, then that ego sense, that sense of distinctness from others or from the universe or from any thing is quite pronounced; that I-Am-I-ness, that distinct feel of separateness, is the state of consciousness we label the ego or the ego-sense. During the formative phases of the developing consciousness through the first three somatic divisions, there is no such sense of distinctness of separateness, or uniqueness, it is more of a submental force of belonging to a given group, tribe, race, etc., because that distinct and unique sense of I-Am-I-ness has not been sufficiently developed to have the freedom, the psychological freedom of independence, not willy-nilly upon any one but dependent upon a particular family, group or race. Prior to the development of this uniqueness of the ego-sense, it is difficult to associate apart from or to separate from the familiar and supporting (and unconsciously so) provincial group, race, family, organization, etc.

After this ego-sense has been established, one separates himself in his consciousness that means to say, that consciousness can separate itself from the remnants, the holdovers from the psychological pressure of the group or of the animal field. It seems like there is a provision in the natural order process of development whereby the differentiated field must become conscious of its differentiation, of its extreme separation; so, while long before this is a functional state in the consciousness, it has been an actual state of the field, of the being as the being or the field, it has been differentiated, but it has required quite a period, a period that has incorporated many rounds, many cycles in the palingenetic process to develop. Between the differentiation of the field from the animal group and the ability of consciousness to function as differentiated or as separate, perhaps thousands of what we call incarnations have intervened until that ego-sense is so strong, so well established, that it is not dependent upon any group or race anywhere; and that is the way it should be. One must become independent in his consciousness, he must become individualized in his consciousness before he can begin to return to the Fathers house, before he can unite as an independent and conscious individual with other independent and conscious individuals; in other words, as man, adultship has now been reached he is grown up as man. Every individual that walks on his hind legs may not have completed his development as man; he may still be in process of developing his ego-sense. When one understands these four somatic divisions as pertaining to a natural order process, one can observe the four stages of development very early in the babies. As there are babies born that are very dependent in every way, so there are babies born that are so independent they want to assert themselves. One can read those states of the four divisions very early because the consciousness portrays it. This independence, this ego-sense, relatively speaking, is quite a point to achieve that is, to complete and fulfill that state as man. Somewhere Aurobindo Ghose has said that the ego is the helper because to develop this completeness of IAm-I-ness was essential or pertains to the natural order process and is a prelude to further development. So, in due time, what has been the greatest helper becomes the greatest bar (ego is the bar). When it comes time for the three higher states or levels in the development of a given individual, that ego-sense which has been the greatest help now has to be dethroned, overthrown, destroyed, etc., or surmounted and surrendered, and that requires more incarnation. If we appreciate that it has required thousands of cycles births and deaths and deaths and births to develop the ego-sense, against that background of the process, when it is said that it requires approximately seven incarnations to renounce it and acquire the consciousness of the higher levels of the individualizing process, it doesnt mean very much. It shows how

relative everything is. Only as conscious effort is sustained can the transition be accomplished in seven incarnations. To one whose consciousness is identified with the sidereal time factor, it looks formidable, an enormous task. But against the background of thousands of incarnations required to develop the ego-sense, it is a very brief period; it is a wonder that it can be done in so brief a period and consciousness becomes focused upon the noetic level. However, that is the way it is, as we see, understand and perceive it. So, like all processes in the natural order, we havent anything to do about it except learn it, function with it and conform to it. Out of necessity we must learn, because the combined efforts of all men on this planet cannot alter or change the process by a shade. Each one can only create interferences with himself on his emotional and mental levels. The development of the personality, the ego-sense, rounds out and completes the four somatic divisions of man. Before we turn our attention to the higher triad, I would like to point out that these stages or states in the expanding consciousness do not function sequentially, so much as they function parallel or lap over. One does not complete one phase or state and then begin another stage, etc. After one has been fairly well initiated, the other begins, until the four are overlapping. But in description we have to describe the process sequentially, as if it were one after another. We could say the initial stages are one after the other, but the developing process is a sort of gestalt, a synthesis. Another factor I wish to point out before we move on to the description of the higher triad: no force center is involved in the development of the four somatic divisions. The force centers as functional foci of the power of consciousness are dormant, latent or moribund. It is like the latent life force in the seed or the bud. The buds of the force centers will be developing, as in the child the buds of his permanent teeth are developing when he has his milk teeth. So, similarly, the buds are developing in the centers. When one reaches that point in the ego-sense where he feels he must surrender to a higher something, the buds are beginning to swell, as the buds of the plant or tree begin to swell during the springtime. But as functional centers of power and force of consciousness they are absent. Before we move on to the description of the higher triad, there is another point I wish to bring out. After the aeonian struggle to complete the four phases of the man state, the ego likes to exercise itself; like the kids say it throws its weight around. The young ego struts its stuff; the consciousness is sort of celebrating the process of getting itself organized. When you are familiar with the process you can recognize it at once. It is obvious when one has just arrived and he is exercising himself, that excessive exercising of the ego-sense, that independence, that I-Am-Iness and I-want-you-to-know-it-ness is wonderful. The onlooker, the witness observes

the various stages in developing independence and it is wonderful to see them arrive at that ego-sense; you know the consciousness is just celebrating, it has worked so long and hard to get it. After a few incarnations, it begins to get its ears knocked down and it doesnt strut so much. By and by the ego has to be surmounted every head shall bow and every knee bend. There comes that time where through renunciation it lays down and gladly dies he that giveth up his life for my sake shall find it, and all these things shall be added an hundred fold (just a little boot thrown in) and you dont want it any more. The older ego doesnt want it; he is in that stage of getting rid of interferences, and not accumulating interferences. So, he finally gets rid of even what he is conscious of being as life, the ego-sense; he dies and is born again. No blanket rule can be applied; some may have to be stimulated to develop the ego-sense, and others may have to be stimulated to surrender it; always remember, one brick, one brick, one brick and pretty soon the house is completed Smith1, Smith2, Smithn, etc. Dont forget that, or you will be in higher levels of abstraction, etc. That is why we dont get hot and bothered over politics; it doesnt make any difference whether it is called democratism, republicanism, communism, it is just the same, with different labels. When the individuals, Smith1, 2, n, have developed, we have a change, not before. When we hear, he does so and so we must remember what is that to thee; it doesnt concern you; you are off the beam with such thoughts and feelings there is no basis for them in the natural order process. So, learn the natural order process and concern yourself with yourself, at the stage or state in which you are conscious, and that is the quickest way to expand the consciousness into a higher state. Now you will readily see how a new manifold of values is being developed, one other than the aristotelian; that is, the manifold of values based upon identity with the objective appearance. These factors as described, and the individual learning, experiencing respecting the natural order process, establishes the coordinates of a new manifold of values. We must add a new coordinate to the four points of reference. When we add the time-line coordinate to the three coordinates of space, we have a different manifold of values; we have a growth line, the palingenetic cyclic line, which we label the time-line. The more we learn about the natural order process, the more complete becomes the fourth coordinate in a new frame of reference having a new manifold of values. As consciousness expands the student must function mentally in these four coordinates; that sharply separates individuals because the states or stages of different individuals may not be anywhere near on the time-line. In the new manifold of values there is great deference, respect, recognition of the integrity of individuality. We respect each where he is, at his point on the time-line. If you are below another, gladly serve him; if you are above a

given point, teach him, support him, counsel him, advise him; that is respect for the integrity of each individual; that necessity is imposed by the fourth coordinate that we are establishing the growth cycle that we label the time-line which is the fourth coordinate of the higher manifold of values the non-aristotelian manifold.

March 10, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 16

In developing the purely mental construct respecting the structure of the individual, and for that matter in filling in this outline of the teachings as given in the School of the Natural Order, there is no specific or particular reason for elaborating upon these points respecting the structure, but I am of the opinion that it is helpful to understanding of the structure to go beyond the mere formulation of the mental construct. For instance, we have now finished the description of the four divisions in the structure of a given man state wherein the consciousness has been focused in objective identity and out of that formulation of consciousness in objective identity the four divisions in the structure of man have been developed and fulfilled. During this period the higher nature which we have labeled the higher triad, respecting the structure of a given individual, has remained unknown, obscure. In the man state there may have been exceptions where he has heard or read about the higher Self, the higher nature, the Real Self, etc., but he has been limited to just a concept respecting it; there has been no experience whatever, and could not have been during the fulfillment of the first four levels in the structure of the man state. The point that illustrates going outside of mere description of structure from the mental level is why and how does the turn come about? Because after this egosense is developed and has had its day, there is a turning point that will ultimately be reached; he will turn away from all of the creations based upon the ego and he will even turn away from the ego in a sort of repudiation of it or a dissatisfaction with it, if not an outright renunciation of it. The interesting point is, how does this turning away come about? What causes it? The description of that transition phase from the man state, which means a transition from functioning in the objective manifold to the development of another manifold, or to the focus of consciousness upon another state which lies outside of the four divisions of the man state that is the transition phase, a transition period between two fundamental bases of operation, of functioning. In forming a construct of the description of a given individual one does not necessarily have to describe this transition or what brings it about or what causes it that is, what causes the transition, the turning; and yet, it is an extremely interesting subject, not only from a psychological standpoint, but from a historical standpoint and a philosophical standpoint, leaving the religious standpoint out. Yet, the whole

burden of thought and purpose of religions find their meaning and significance on this turning or transition. So, let us touch upon it briefly. There are many descriptions or explanations for the turning. I believe they are all valid. One can say that in the essential nature of the individual there are the creative forces which at the proper season, the proper point on the time-line, urge, motivate the consciousness to expand, go on growing, creating, producing, etc. It is analogous to a tree that has reached its maturity, it is fully developed and yet is not producing fruit, and the nature of the tree is to go on and produce fruit and seed and complete its cycle, complete itself. So, I dare say that all other explanations or descriptions of why the turn or change (as some label it, or conversion, which means a turning around) could be described on the basis of the essential urge to completion, to fulfillment of the cycle, and we could let it go at that. But as a rule the mind wants some objective reason or explanation; so to satisfy that run-around of the mental functions we supply some reasons because we know it is going to dig up reasons anyway; that is its province. So, for this turning-around or transition, reasons have to be dug up, and to anticipate this state of consciousness on the mental level we will find some reasons. Generally there is dissatisfaction out of creative effort or endeavor in the objective manifold. I have labeled this disgust (when a given individual becomes disgusted with everything, even the so-called best), he is dissatisfied with things and objects and reaches a point of utter disgust he is seeking something else. Another reason that satisfaction in mental inquiry is impermanent. Everything in the ego-sense is impermanent, transitory, ephemeral; there is a longing for securing something which lends itself to security that will not change. There is a clich that describes a great deal: Mans extremity is Gods opportunity. One (to fully understand) has to have the experience of a group of men and women finding themselves utterly and completely helpless with all of their individual efforts in the face of a great catastrophe. I once stood in the presence of a hundred or more men when surrounded by fire, men who in their well-fed and comfortable state used blasphemous oaths every other word uttered, and one would think them the furthest from turning to some superior power; big huskies throwing their weight around and cursing everything. I saw those same men crying like babies, down on the ground, groveling and praying, God save me. I had to literally kick them and say, Listen to me, I will save you, and I did save all who obeyed my orders. In some great catastrophe, flood, earthquake, storm, holocaust, you will see something that will be an eye-opener. Talk to the boys that have been in the thick of fighting and got out and back home; they will tell you the same; they whimper and cry to God there is the turning to something else. There are many experiences in ordinary events where there is a turning away from everything. However these mental

reasons and justifications may or may not be, sooner or later there is a turning to a higher something; one feels the instinct, the sense; or we can go back to the original cause the urge and in response to it the development proceeds, the flowing and fruiting, because it has been said that every tree that doth not bear fruit shall be cut down and cast away. The flowing and fruiting of the individual cycle is the development of the higher triad. Here comes the philosophical interest. How is the development of that higher triad brought about? What is the modus operandi? Is there just one method, or are there several or many? I am of the opinion that there are as many methods as there are individuals. Then, is there more merit in one method than another? I do not know; that is a tremendous confession; I honestly do not know. Whatever method is described or given, the individual improvises upon it and develops out of it that which works for him. That is why I say I believe there are as many methods as there are individuals. But to dogmatize that one method has preference over another, I am not in any position to make such a statement. I have to say to me there is a certain method that works better than another, and I am willing to describe that in case you can abstract from it something that might help you, but whether it will work or not, I do not know. After studying all these methods, we find they are synthesized into about five, because there is a body of men who have been making this their business and the great objective of their existence for several thousand years. I have reference to the East Indians, the Aryans. After thousands of years of concentration upon processes, methods, they have synthesized them into about five specific methods and they have labeled them: Gnana, Raja, Hatha, Karma, Shakti Yoga. These are categories respecting methods of effecting the transition in orientation from the objective manifold to the non-objective manifold (what we are pleased to label, from the aristotelian to the non-aristotelian). I say, employ the method which works for you, and never mind the label; let somebody else label it, because there is danger in fixing the consciousness upon one method as having preference to another; it might constitute a semantic blockage. The object of the journey is to arrive another clich I have heard somewhere. Whether you take an ox cart, an automobile, an airplane or something else the whole object should be the arrival and not the methodology. There are those who have made a complete transition in orientation from the man state, the objective manifold, to the beyond-man state, the higher man state, without knowing anything about centers and channels connecting them, and forces and gunas respecting the forces in the centers, etc. They knew nothing about all that and knew no labels and made the transition. To illustrate this, I will read a passage

from The Cloud of the Unknowing (published by Harper & Brothers), a version in modern English of a Fourteenth century classic. It is hardly fair to read a little excerpt, but this writer is one who made the transition without knowing of force centers, channels, frequencies and guna qualities, etc., etc. It may be that some individuals are better off not knowing anything about all that, because one might get some involvement in his values as to this center or this force or some other quality or guna, etc., etc., until by and by he spins around in a tangled skein until he doesnt know where he is. Here is one who made the complete grade without any knowledge whatever. If ever you are to come to this Cloud and abide in it and work in it, as I have urged you to do, you must, since this Cloud of Unknowing This is the transition, and you are turning to something that seems like a cloud of nothing; you are turning away from all that you have known in the objective manifold, so it is a Cloud of Unknowing. is above you, between you and your God, place a Cloud of Forgetting beneath you, between yourself and all creatures that have ever been made. Forget all of the objective manifold, all of the values and every thing and object in it, all of that information; wipe it out and forget it. Perhaps you think you are very far from God because of this Cloud of Unknowing that is between you and your God, but if you consider it alright you will see that you are much further from Him when you have no Cloud of Forgetting between you and all the creatures that have ever been made, and all their works and conditions. All things, I tell you, are to be hidden under the Cloud of Forgetting in this work. When the eye of the soul is fixed on its mark, as the eye of the shooter is upon the target, that upon which it gazes is beheld in a celestial light. So whatever it is upon which you center your loving desire, that creature or thing will stand between you and your God. Then you are further from Him than when your mind is empty of all else save Him for whom you long. It is for this reason that I say all should be hidden under the Cloud of Forgetting. Although it be good to think upon the kindness of God, and to love Him and praise Him for it; yet it is far better to gaze upon the pure essence of Him and to love Him and praise Him for Himself. And now you ask, How shall I think of Him? What is he? To this I have no answer except to say, I do not know.

For with this question you have brought me to that same darkness which I wish that you were yourself. Man through grace can have full knowledge of all other creatures and their works, and even of the works of God Himself; and can reason about them aright, but of God can no man think. Therefore I would leave all the things about which I can think and choose to love that about which I cannot, because He may be fully loved who cannot be defined at all. By the affection He may be secured and kept, but by the thought never. Therefore, while it may be good to think about the kindness and goodness of God on certain occasions, for in these thoughts there are both enlightenment and nurture for the soul yet when the soul is stirred to a one-pointed desire for God, these meditations should be given up and covered over with a Cloud of Forgetting. Step above them firmly and stalwartly and with a devoted and determined directing of your will to God, set yourself to pierce that darkness above you. Strike upon that thick Cloud of Unknowing with a sharp dart of longing love and do not leave it no matter what happens. If any thought arise and persist between you and this darkness and ask you, What are you looking for, what do you want? say, It is God I covet, Him I desire, Him I seek, and nothing but Him. If he ask you, What is that God? you say, It is the God who created me, whose love claimed me and whose grace called me to this state and in it you have no skill go down! Then tread him down vigorously with a prayer of love, even though he seems to you to be very pure and able to help you in your seeking. It is true that he perhaps will bring to your mind many consoling and wonderful memories of the kindnesses of God, saying He is altogether lovely and loving, altogether gracious and merciful. If you will listen to him and he desires nothing better he will continue to chatter more and more, until he has brought you lower and lower to the place where he wishes you to be. This is the manner of his workings first, he will let you look on the wonderful kindnesses of God then he will bring you to look on your wretched life, and perhaps in seeing and thinking of it, he will bring your mind to some place where you have lived before. Then at last, even before you are aware of it, you are scattered you know not where. The cause of this scattering is that at first you willfully listened to your thoughts, then you answered them, then you received them and then you let them have their way with you giving yourself over fully to revery. Nevertheless the things that he said at first were good and holy, so holy that any man or woman who thinks he can come to contemplation without many such profitable meditations beforehand on his own wretchedness apart from God, on the suffering and worthiness of God, surely he shall err and fail in his purpose.

The meditations of those who are called by grace to this work come suddenly without any previous meditation. It is in this manner that the words of their prayers arise if they are words, as they seldom are, then they are very few words; and the fewer the better. If it be a little work of one syllable, I think it is better than a word of two syllables, and more in harmony with the work of the spirit. The truth of this may be seen in the cry of human need. A man or a woman, frightened by a sudden danger of fire, or of death, or whatever else that comes is driven in haste to the height of his spirit and needs to cry or pray for help. How does he cry? Surely not in many words, nor yet in one word of two syllables. What is that? Surely it is because longer words take too long a time to make plain the urgency of his need and the desperateness of his spirit. He bursts out with fright in the depths of his spirit and cries out one little word of one syllable: such a word as this word fire, or this word out. Just as this little word fire stirs and pierces more quickly the ears of his hearers, so does this little word of one syllable pierce the darkness when it is not only cried and thought, but secretly meant in the depth of the spirit, which is the height of the spirit. For in the spiritual language all is one, height and depth, length and breadth. It pierces the ears of the Almighty God, quicker than any long psalter unmindfully mumbled in the teeth. Therefore it is written that the short prayer pierces heaven. Why does it pierce heaven, this little short prayer of one syllable? Surely because he who prays it cries in the urgency of his spirit, in its depths in its height, in its length and in its breadth. The cry is in the height of the spirit, for it is with all the power of the spirit; it is in the depth for in this little syllable is all the wisdom for the spirit; it is in the length for it is felt forever as it is felt now and so it would cry forever; it is in its breadth for it wills this same prayer for all that it wills for itself. Against this Cloud of Unknowing he focused his will and said God, God, night and day; wouldnt eat or sleep or do anything. In about seven days he broke through the Cloud of Unknowing. This is one method. He knew nothing about centers and directing of the forces and the control of forces and gunas and frequencies, and yet he attained supreme illumination. We do not care what method is employed; you must get there. This has been one of the great problems, and will be a greater problem what methodology, what system, what modus operandi will achieve the results more immediately and directly than any other? Who is high enough to say? Again I confess I cannot.

But for myself (and I do not know what it is worth to anyone else), I have to get a clear mental construct, but I dont have any confusion about a map; the better the map the easier the journey. But I must first have a map. Second, after I discover that every feeling, every desire, every thought, every function of awareness in knowing, etc., is motivated by a force, a power, which resides in and constitutes the essential differentiated Self or field, then to lay hold of that power which motivates everything else, to control that power, to direct that power to the motivation of that which is independent of desire, feeling or thought seemed to work better for me than anything else. So, instead of working with that which is motivated feeling, desire, thought, etc. work with the power that motivates, identify the consciousness with that, direct that, or work with it in its motivating process. That method seems better to me, remember? I pass it on as the best method I have discovered; with this method I passed through the transition to the higher triad.

March 11, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 17

In the description of the structure of a given individual, before we take up the three levels or states constituting the higher triad, symbolized by the triangle with the apex pointing up (placed above the square), a description of the foci or the force centers in the Sanskrit the chakras must be given. It must be given because it is only by the focus of consciousness upon the force by which these centers are energized and the direction of that force from center to center, until the centers which create and motivate the three levels of the higher triad have been developed or energized by the force. This is invariant. As said in yesterday mornings lesson, it is not necessary for one to know that process, but it is impossible to develop the consciousness in the higher centers unless it is done, so that it is accomplished whether there is any knowledge of it or not. I am of the opinion that the description should be given so that one intelligently cooperates or works with the natural order structure and the way the functional process in the natural order structure operates. That is only opinion, but the opinion is based upon a great deal of experience in innumerable cases where the force has been awakened, and the individual in whom it was awakened having no knowledge of it became alarmed and thought something had gone wrong; the consciousness still in objective identity and the mental function trying to find causes and reasons, the individual thought there was some organic disturbance or disease and resorted to all sorts of efforts to restore the former state of placidity, normalcy or the feeling that had obtained for so long. Innumerable operations have been performed by doctors to cure some alleged disturbance. There has been much distress and alarm, grave concern created over the energization of centers where there was no knowledge of them, and it isnt only for this reason but because I believe that the developing process can be continued or that great transition can be effected from the objective manifold to the higher manifold or the new fourth-dimensional manifold, or a manifold having the four coordinates safely, easily and with less disturbance or questioning or concern through and by reason of having the understanding of the structure of the individual. So, for these and other reasons at this point in the description of the structure of a given individual, the centers must be brought in.

There is another reason the more that the description of the centers is given, in many cases effort will be put forth to direct the force or to awaken the centers. For those who are ready, ripe for that awakening, just the study of the centers, the way they function and the levels which they control, etc., will be sufficient to energize one or more of those centers; or some who hear or study the description of the centers and their function will attempt to essay or begin to practice the awakening of them and the direction of the force. This signalizes a great turning point in the development of the individual; it signalizes a change from studying the map or making a map and taking the journey. Note that some will begin to take the journey at this point; others will not, they will go on and put the description of the centers, the way they function and the levels which they govern and control into the map and continue to mentally work on the construct that is, the map, and will not attempt the journey. No matter how thorough the description of the structure of a given individual might be, how minutely described the component phases and factors of the structure might be, it is still the map and not the journey; so, sharp differentiation is in order between the taking of the journey and the building or the study of the map. At this point it can be in either case or both; we cannot make a blanket rule because there may be many individuals who will study the structure of a given individual and make a map after the journey is taken, and others will study beyond this point in the journey, make the map and not take the journey. But in the majority of cases, you will find that there will be some who attempt the journey for the first time without a description of the centers and forces which motivate them. They depart at this point from purely intellectual consideration of the map and take the journey. Of course, we also have to put in that they take the map with them and continue to develop it and the understanding of it. In the description of the centers, the first thing and of most importance, is to thoroughly describe that the force or power which motivates the given center has nothing whatever to do with the form of expression pertaining to the level or state motivated. More confusion results from the failure to make this sharp differentiation than any other point; the confusion is one of simple and elementary semantics: the identification of word with thing, the identification of force with quality, a simple aristotelian unconscious habit, but nevertheless habit, which we call canalization. So, teachers who attempt to represent the presentation as given in the School of the Natural Order must remember that those to whom this work is presented, particularly for the first time, are canalized to greater or less degree in the aristotelian methodology, methods of functioning, habits of thinking, etc. That aristotelian habit is characterized by the identity of word with thing, of the quality of the function

with the force. The aristotelian, as such, is incapable of separating the forces energizing and motivating a given center from the forms of expression motivated. I say, incapable, because he has to learn non-identity to such a point that he can easily think of the function separate and apart from any form of expression, quality, guna, state or level. When the individual can entertain force, as such as force irrespective of the level or guna, quality, kind of expression or function, etc. then he will have no difficulty and no confusion. One must resort to all sorts of artifices, devices to put over the differentiation between the force and the function, the quality of function and level, etc. Let us turn on the electric light. No one has any difficulty in understanding that. Let the light represent the center, and if you use this illustration to differentiate the force from the function or the level, etc., you can say the Book of Revelation, the Apocalypse uses that analogy of the lampstands. There is another beautiful allegorical story in the New Testament about the five wise virgins with oil in their lamps. So we have the word, lamp, many times as symbolical representation of the centers. Imagine we have various lamps, each with a different color bulb or glass, and then turn the current on. The current is not the lamp, the current is not the color of the light. It would seem silly to use such an elementary illustration, but you will be surprised, after you have gone to all sorts of limits and exhaustive forms of explanation, pulled your hair and shouted like a penitential preacher to make this differentiation, they will turn right around and identify the function and the quality of the force with the lamp, the center, or the color of the glass, and like the psychiatrists and psychoanalysts and followers of Sigmund Freud, say it is all sex force, by reason of the fact that in one center and only one center the force is labeled sex. It is as wrong to identify the word sex with the force in that one center as in all the other centers. If you teach this you will be accused, blasphemed and libeled. We are just infants groping our way and we get into all sorts of jams. Long before one becomes a Master, he is driven out. Why? People cant understand there is a current and they cant think that that current is separate from the color of the light in the room; that simple little thing cannot be grasped; it is beyond them, and you will suffer grievously because it cannot be understood. You cant get it through the consciousness that there is a current that motivates the light, that creates the light, and yet we must keep at it, over and over; it is going to take many hundreds of thousands of years of study and work to get that over, until this whole world becomes an energy world. Think of it, work in it, consider it in complete non-identity with any phenomena or quality of guna. The effort must be made to make this description of the differentiation between the force and the center, between the force and the functions, between the force and the quality of the force, between the force and the

level, between the force and the state, between the force and the consciousness. This is all preparation for the higher work, to understand Agni and why the great emphasis is placed upon Agni, why that force labeled Agni is considered the Supreme, the highest of all the Gods. This simple differentiation is the early preparation for that more advanced work and teaching differentiation of the current, the force from the form of expression motivated by the force. That is the beginning of real understanding, an understanding beyond phenomenal representations (I mean of thoughts, ideas) and reference and incorporations of any phenomenal representation will have been dropped out, lost out of the consciousness completely until one lives and deals and functions wholly in the energy world, the Reality which is the essential foundation of everything else, of differentiations, of configurations and therefore of phenomenal appearances. Now, in approaching the description of these force centers as part of the structure of a given individual, I have been very fond of citing the Scriptural references to them, particularly in the Apocalypse. In Gnostic teachings of the preChristian era, the lesser mysteries and schools were preparatory for the greater mysteries and in the lesser schools there were no references ever given to the centers, and their structure and function. If you have ever joined fraternal organizations where charity has been taught kindness to children, orphans and widows, etc. you will get the ethics which represented the teachings in the lesser mysteries of the pre-Christian era. In the higher culture or civilization what is known as the common everyday politeness or amenities used to have to be taught and practiced, and an oath was taken to do it. These fraternal organizations today where love, kindness, decency, adoration and praise singing to the high ideals, no matter how labeled, God, Jesus, Christ, Krishna, Rama and others, all this glorification and ethics and higher morals represented the lesser mysteries, which was a preparation for the acceptance into the schools of the greater mysteries. But in all these lesser schools or groups no reference was ever given to the centers. It was a taboo subject, and it used to be very severe if one taking the teachings of the greater mysteries gave this work or even mentioned it. We find there is a racial and unconscious taboo down to this day about the study and understanding of the force centers; it is considered dangerous. But the natural order process has proceeded to the point where it is dangerous not to understand the centers and their functions. These force centers have been described allegorically in a variety of ways. I have mentioned two the lampstands and the five wise virgins; they have also been portrayed as cities in Asia and it was like a journey being taken from one city to another, and in allegorical language the state, the forms of functions are described in

the Book of Revelations. The description of the opening and development of these centers constitutes the esoteric and basic teachings of all advanced mystery schools and does so down to this day. Let us turn from this generalization about the centers to a more minute description. There are 49 major centers. There are innumerable other centers; I do not know if anyone has ever been able to count them they run into the billions; they are spoken of as one, the thousand-petalled lotus, which is an allegorical form of expression, and it could well be called a billion petalled lotus. But there are 49 major centers; the description of these 49 major centers is given in groups in the order in which the groups are energized. The first group constitutes five; we call them the five centers of the lunar phase of development. When those five centers are energized and functioning they are so constituted that they represent one; that is they are synthesized in their functioning as one, although they are separate in the early stages of energization. After these five are energized it is very difficult to experience any functions as localized, because they become so blended and synthesized. Then the next group that is described constitutes seven; the seven are treated separately also. The first five are incorporated in the seven, but with a different quality in respect to the function. When the seven are described, the two poles the sacral-conarial axis are emphasized. These centers function as a unit and it is exceedingly difficult to localize them; one loses the consciousness of separation. From the seven we go to the twelve; that is, there are twelve major centers which constitute the structure of the noetic Mind-level. In the description of the twelve is contained the description of various ramifications respecting the functions on the noetic Mind-level. It is wide in its versatility and the wideness of its functions exceeds anything that has preceded it in the four somatic divisions of man, or in the energization of the five or seven centers. When these twelve centers which represent the structure of the noetic Mindlevel have been completely developed they function as a unit until the force seems wholly diffused, not localized; localization becomes lost, as in the two preceding groups in the developing process. Then there is a fourth group. After the energization of the twelve, a group of 25 centers is brought into life, awakened from the dead to use the analogy of the Book of Revelations, and that analogy can be used respecting each center. They are all awakened from the dead and become alive, that is, functional.

With the description of the 25 and their energizations we have the 49 major centers. All subsidiary, secondary centers are merely adjuncts, appendages to the other centers; that is why they are not enumerated or given as the predominant centers are given. You will find this: that too much description of the relatively higher groups should not be given; it is useless to put them in the map, for no intellectualization about any of the centers will awaken them. The description of groups of higher centers would serve no purpose in taking the journey, therefore would have no reason to be incorporated in the map, the mental construct. So far as the journey is concerned, and therefore the purpose of a map, description would be restricted to the group of five and the group of seven centers; description of the other two groups the 12 and 25 should not be given as part of the map. The map should be according to a given objective; after the objective has been arrived at, the description would be superfluous. It would be analogous to having a road map describing the way from one point to another point, but there would be no purpose in putting in the description of a town. When he has arrived at the town, he will discover everything about it himself, and a description of it would serve no purpose.

March 13, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 18

We come now to the description of that part of the structure of a given individual which we label the higher triad. It is relatively important to describe the chasm which separates the lower quaternary from the higher triad. In effecting the crossing of this chasm, it is very pronounced; I mean by that, that it is distinct to the intelligence. One in effecting this crossing of the chasm is extremely conscious of it; it seems to be especially vivid to the consciousness. I do not know that I can explain why it is so; perhaps that is the way it is in the structure. It has much significance because much is made of it, and it goes back to the Egyptian teachings. I believe that the significance of this chasm or cleft rests upon the separateness of the two states the man state and the beyond-man state; the complete separateness of the earth from heaven (as described in our lesson yesterday morning). In approaching the presentation of this chasm or cleft, I have resorted to the story of Lazarus and Dives, because the pivotal point of the story is to highlight the extreme separateness of the two levels, the two manifolds of values or the two states. The story culminates with the point where Lazarus had died (death, always remember, never means passing out of the physiological organism in the psychic world); to the Illuminati the word has no such meaning. The use of the word, death, in that sense belongs wholly to the aristotelian manifold of values. When the Illumined one writes or speaks of death in the objective manifold of values he means the entrance into the consciousness of the man state, the lower quaternary, the psychic world, etc. So, death means passing beyond, dying to and being born again. (While we are on the subject, there are always two deaths spoken of in all illumined writings, writings given from the higher level or manifold. The first death is withdrawal of consciousness from objective identity, functioning in the psychicnature. The second death is the withdrawal from the psychic-nature and functioning in the higher triad.) To return to our story, after Lazarus had died and had gone to heaven he saw Dives in hell suffering agonies and he pleaded with the Lord to allow him to help Dives and the Lord said, No, it cannot be, between thee and Dives is a gulf fixed; you cannot dip your finger in the water and give him one drop; you cannot reach across that gulf with one drop of water for Dives. The story illustrates this gulf and how

fixed it is, how impossible it is to cross over from the higher triad to the lower quaternary. Naturally the question comes, why? Why is it so rigidly fixed, so impossible to render help? That is a hard question for one in the objective manifold, but if we turn to the consciousness of the other manifold, the manifold based upon the higher triad, wherein we have the fourth coordinate, the time-line, at once we see the reason for the impossibility of rendering help. The reason for the impossibility if there were in the structure a provision whereby the crossing back could be effected, it would utterly destroy and annihilate the integrity of the individual Self; the individualizing process would be destroyed; and this is preserved to that extreme point as described in the allegorical story of Lazarus and Dives not by one drop of water from the tip of the finger. That has also been said in other analogies and in various ways each must tread the wine press alone, each must press out the wine, the creative force in the psychic-nature, which alone goes ahead and prepares the way and opens the gate or the door and also effects the crossing of the chasm. Many questions arise that should be answered, probably a multiplicity of them; but we would deal with them endlessly. Any help would undermine the individualizing process, the expiation of ones own karma, for instance. It may be thought that after suffering the effects of his karma or creation up to a certain point he could be relieved of further suffering. He must relieve himself of the suffering, of the result of his own creation; that is always there as a possibility. Another one cannot do it without undermining or injuring the individual initiative or will, etc. Those who have reached a higher level of development and are appointed as instructors or teachers or are self-appointed, should study this chasm and its significance long, deep and seriously. If the significance of the gulf or chasm is grasped, understood, then any tendency which still belongs to the ego-sense of coercion, domination or controlling another in any way will be wiped out of his consciousness. In contemporary world events wherein totalitarianism in any form is brought out, whether ecclesiastical, theoretical, purely political or economic, etc., this chasm and gulf and the significance of it always comes to my mind how terrible must be the consequences of dominating by brute force the integrity of another individual, even though that other individual is a babe and easily controlled or dominated. One does not have to know the actual sequence of events; he can prognosticate the end, the ultimate, without knowing any sequence of events, psychically or otherwise, intuitively or otherwise. One knows that where that natural order law has been violated, the consequences are inevitable, and are going to be devastating to the perpetrators thereof.

There is another point that is borne into the consciousness respecting the significance of the gulf and the chasm which separates the quaternary from the triad, and that pertains to another line of evolution, rather than the human line; that is the Deva line. As one begins to awaken from the limitations of sense and becomes conscious in the psychic world, he learns of the Deva line of evolution. The Deva is easily controlled and the most powerful influence which can be developed for an individual. These two factors represent a strong temptation to some individuals. First, because they are so easily controlled; and second, the controlling of them renders such tremendous force and power in egotistic accomplishments, objects, aims, ends, etc. Many fall into the trap, the error of controlling the Devas. The reason why they are so easily controlled is because there is nothing in their world which represents resistance; their world is complete harmony, music, peace; for ages and ages nothing but harmony and peace and music; nothing to resist; therefore, they do not build up any resistance. They dont have anything to counteract an influence which would control them. Another factor is that the Devas must attach themselves to a higher developed one, whether from the human line or another line of evolution. They can function in frequency just as the fish can function in water, and it is as needful (I say that rather carefully); a fish will not live without water and a Deva will not live without the radiance, the frequency of love and harmony; that is tangible to the Deva; it is more important to them than food to the objective conscious man; they draw support and sustenance and energy and life from the aura, the field of a higher developed one and they grow by reason of that. That is the reason they are so easy to control. Temporal results can be accomplished inordinately, beyond the average process or imagination, because their influence is so subtle and yet so powerful. Unless the significance of that gulf is well understood, and one in his ongoing begins to get on to the Deva world and how easily controlled and used, etc., he will slip and then will retard his development; he will throw himself back and create grievous karma that he has to work out of to regain his position in the individualizing process in order to go on; he has to expiate the results of his error. After he does this a few times, he gets the significance of that gulf; he must not cross it under any circumstances. One might say, if an individual has crossed the gulf, why does he teach? Is that helpful? Teaching is helpful, but it is helping others to help themselves; it is showing the way and leaving them alone. Upon occasions he has to cast them off, throw them back on themselves in order to learn; he is constantly mindful of this chasm and the significance of it. He cannot allow one to lean, yet teach, describe, explain over and over and over until he finds enough who can avail themselves of the instruction and

utilize it. That is a wonderful help, but notice there is no reaching across the chasm and doing it for them. It cannot be done. Who wants to control others? You want to help them, you yearn and long, but leave them alone too. We call that chasm in ordinary conversation and in the aristotelian fraternity, respect for the integrity of the individual, but we dont attempt to describe the chasm, the gulf; we just say the integrity, the inviolability of each must be respected, and that is the way of putting it into a language that is understandable, the significance of the chasm, of the gulf fixed in the structure of the natural order process. The significance of this chasm or gulf has been tremendously important to me in studying history; it has been a background against which I have read and studied history; it is the basis of what is called Democracy (that means the preservation of the freedom to grow, to learn, to develop). If I were writing the four freedoms I would add a fifth freedom, the freedom of each to expand and grow into understanding of ultimate Reality. That is an important freedom that is not even observed by many who verbalize about the four freedoms. If you read history with the consciousness of the significance of this chasm, you will see how the high point of development respecting culture or civilization is always reached where that freedom is preserved. And further, where we read of the struggles to achieve emancipation and freedom from tyranny, the Magna Carta, Declaration of Independence, etc., the powerful motivating forces that will cause men to leave their homes, women and children and go out and die in order to achieve it there is some force there that is terrific that causes men to go forth and sacrifice all that they are conscious of as life even. That is the significance of the chasm they will not control or dominate by tyranny in any form and will not be controlled. If you will read history with this in the background of your mind, you will see that this longing for freedom has deep roots in the structure of the natural order process and becomes such a powerful motivating force that it causes men to walk out of everything, even the consciousness of their life to preserve it or to win it. Enough for the chasm. After the transition in consciousness from the man state, the ego-sense, the objective identity, etc. across the chasm, the gulf the Cloud of Unknowing becomes burst by the force of determination and will (creative force experienced as will), then the vastness begins to open. We label this vastness the noetic mind, the illumined mind, the will, or Atma. These are labels only; the only significance these labels represent rests upon experience, not upon description. If a description of the three phases or aspects of the highest triad is attempted, of necessity it must be done

by analogy; it cannot be done otherwise. The more versatile one is in using analogy, the better preparation for those who are striving to gain some mental understanding, to make a mental construct or map of the three higher levels. The analogy I have resorted to more than any other through many years has been the simple magnetic field. For over thirty years I have used that analogy; that is something that can be grasped on the mental level; they can at least grasp the picture of the positive and negative poles of a common magnet, and then the lines of force flowing continuously between the two poles, and the power exhibited in the magnetic field. After setting up the magnetic field I have used the lines of force as descriptive of the noetic Mind-level; that it is a level characterized only by the wave and frequency of energy, that one on that level can arrest that is, register the frequency and know the quality, the guna, the meaning, the significance, etc., of the frequency culminating in the concept. This is the level of clear immediacy of knowing. Immediacy means that if the significance is not immediately registered from the frequency, then it continues on into the concretion in the mental level; the concretion, the objectification of the frequency on the mental level is idea, concept. So, when that frequency registers and does not continue on to concretion of concept, but is known and facility is gained in that registry and interpretation of the frequency, then one gradually, little by little, learns to function in knowing, not in thinking. Then I try to describe that world of knowing and label it the noetic mind or the Mind-level. But the range of it is vast, unimaginably vast and requires much development, growing-up on that level to comprehend its vastness. I have used the analogy of the baby born of the physical mother into the world and how vast that world is to its consciousness. Little by little it adjusts itself to its immediate surroundings, its crib, its room, the house, the street, the town, and so on; after it lives in the world and travels around and crosses the seas and fraternizes with other parts of the world, it doesnt seem so large. Then today when we sit by the radio and listen to broadcasts from London, Calcutta, Guam, etc. the vastness has almost disappeared. There is no other way whereby the structure can be described except by parables, stories and allegorical representations. That is why all Scriptures are written that way. It is an advantage in one respect; if an individual never had the sense of taste we could not use analogy to describe the experience of sweetness; if we start to say, it is like we are stopped; we dont have an analogy. That feeling of helplessness comes over one who has experienced any of the higher triad and tries to describe it. In Scriptures like the Koran where the sensuous, erotic, exotic force is so strong in the consciousness of the Levantines, heaven, meaning the higher triad, is

described as a thousand naked women. That is analogy with which they try to describe something wonderful. Read The Song of Songs if you want some luscious analogy. They are trying to describe something most extraordinary to the sensuous, or those on the level of the senses. Why do they resort to the sensuous language? Only on the grounds that the sensuous state lives and deals in that sort of thinking and they use that language as analogy. The Pentecostal Days are described where they reel around like drunken men and yet they had nothing to drink; they touched the ecstasy. So, they resort to wine and drunkenness to describe felicity, joy, happiness, that fairly obsesses or possesses one who touches the illumined mind beyond the man state; hence, the exuberance, the exaggerated forms of expression, the ambrosia, the nectar of the gods, etc., used in trying to describe that state. The rod of iron is the analogy used for the Will; also the thunderbolt of Zeus, etc. That is just the force, consciousness, identified with the creative force of the field, and we tamely and limply say Atman, Will, and we have no conception of the terrific lightning bolt that the power really represents, and that power is in you and in me and everyone. The power that can be released on the lower quaternary, on the higher level of the higher triad is Atman, the Will. There is where we will leave the description. That is as far as it is in the power of my understanding or ability to go in trying to describe it. As one in the quaternary level, I am very humble in the presence of that Power; I lay down quickly; I will never hold out against it in any way. I will humble myself quickly and easily whenever it is necessary in the presence of the higher triad. It is the only thing that I respect and I mean wholly respect. I respect it so far that I can understand the Puritans when they describe the wrath and destruction of that power and call themselves God-fearing; I belong to that category.

(No class March 14)

March 15, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 19

We take up this morning the description of how the psychic-nature is developed. The purpose of placing this in our outline and as the second item, is in order to prepare the student of the School of the Natural Order for the first crossing in his own individualizing process, and in addition to that, generally to lay the foundation for the New Cycle basis in therapeutics. Racially speaking, we are standing at the threshold of vast and new discoveries in the art of science of healing, in the understanding of the constitution of the objective world, and in freedom and emancipation from self-created forms of destruction, etc. It would be impossible to over-exaggerate the change, the results, etc., in the racial consciousness by the understanding of how the psychic-nature is developed. The race stands upon that threshold now (1950) and we may confidently expect revolutionary changes in the old methodologies, orientations, etc. I am of the opinion that the world unrest everywhere manifest is due to the change in frequencies on a planetary scale, a change which is indicative of a new orientation from the objective manifold of values to the beginning of understanding of the psychic-nature. That means to say, that the humanity on this planet irrespective of respective educational advantages, is being prepared for this first crossing. In effecting this first crossing in the individualizing process, submental types, those who have not had educational opportunities, will be the first to make it, and the scribes and Pharisees will trail along in the rear such are the peculiar anomalies of the natural order process relative to the objective manifold of values. In fact, submental types have an advantage over the mental types in making this grade of effecting the first crossing. With these remarks prefatory to a description of how the psychic-nature is developed, I am trying to convey the idea of the enormous significance of the understanding of this point how the psychic-nature is developed; and I am straying further to convey the idea of its relative importance relative to the old cycle, relative to the objective manifold of values, relative to the developing process of the planet, etc. This is of great moment, of enormous importance. I said awhile ago that we could not overemphasize it; our descriptive adjectives are inadequate to describe the enormity of the change which will be effected in the race psyche and in cultural mores of the races on the planet. No one oriented in the

objective manifold has imagination sufficiently developed to overstress or overemphasize the importance of this point in our teaching. When we come to the individual student striving to understand the teaching as given in the School of the Natural Order, he is dealing with a pivotal point which if embraced ardently would enable that student to achieve startling results, especially respecting his healing powers. There seems no way to arouse a student oriented in the objective manifold of values, as he is, to the possibilities, potentialities which lie in this phase or stage of his education in this School. It is simply indicative of the tenacity, embedded conditionality, etc. which the objective or aristotelian manifold of values exerts in the consciousness of the student; so much so is this true that the significance of the description of how the psychic-nature is developed, is treated wholly, and there is no aroused endeavor to put it into practice. The consciousness seems to be closed off from grasping the significance, the ramifications, the genuine and true meaning, the import, etc. of how the psychic-nature is developed. Nothing we can do about it; that is the way it seems to be. Now let us take up the description of how the psychic-nature is developed. In a given mans essential nature, he can be described as a differentiated field in the world Mother substance; he can be described as an autonomous field of energy, which exhibits the characteristics of consciousness, of sentientness a sentient differentiated field or sphere. There is no psychic-nature pertaining to or existing in that field. On its own level, in its own essentiality, so as to speak, there is no psychicnature; that represents the true individual, the true I Am that I Am respecting any individual. So, when an individual as such (and he cannot be otherwise than as such) is born into the world, he has no psychic-nature. When he is originally born into the world he finds he is differentiated from the animal field, which heretofore has controlled all of the instinctive functions by which he was motivated. But now he is not born from the animal field; as an individual field he is born into the world. That indicates his origin, his essential birth as an individual. That is his first birth; that point that original birth is repeated over and over and over again on the timeline, that fourth coordinate of the higher manifold, or what can be described as a palingenetic process or a cyclic process on that time-line or in the palingenetic process. That essential birth is repeated each time he is born into the world, each time he comes in without any psychic-nature, so that, originally and each time, the psychic-nature has to be developed. How? is the pivot of our question. How is it developed? By the qualities of the substance which he elects to work with. This becomes the first factor in the description of how the psychic-nature is developed. The moment that the quality of

matter is mentioned, we have reference to the gunas respecting energy; this factor of the qualities respecting energy allows of a wide play; if one is attempting to give the instruction to others, it is an interesting play mind over matter, the conversion of matter into energy problems and discussions, etc., then, accurate description of what constitutes matter, with much play upon the constitution of matter, etc. But to skip over all of the doors that open for play upon the term, and leaving its variations alone (which is necessary in a brief description of how the psychic-nature is developed), we can say that energy, like color shadings (because we have to resort to some analogy) or the tone of the musical scale (the color shadings lend themselves to the analogy because we can say that color can be reduced to three primary shades and we do not have to quarrel about which three primary colors), that energy is characterized by gunas or qualities, and we have three primary gunas or qualities; again, it doesnt make any difference what labels we use, just so we convey the idea that there are three qualities; these qualities represent the kinds, the characteristic types of matter with which the psychic-nature is built. The most important factor is the selection of material. In the vast majority of cases, this selecting which is done, while unconscious to the cortical intellect, is not unconscious to the essential nature. Sometimes the selection is eager, avid, and sometimes more or less indifferent. But in either case or the excluded middle, there is unconscious selection of material by the individual. It is only when we pitch the thought upon the mental level that the factor of conscious or unconscious respecting this selection has any validity. To the individual, it is always conscious. This is easy to grasp when we go back to the original statement that when he is born he has no psychic-nature; he has to build one; and he cant have any intellectual or cortical functions until after he has built his psychic-nature, because the intellect and cortex belong to the last stages in the building of the psychic-nature. What we call the cortical functions of intellect pertains to the psychic-nature and not to the consciousness in the field as selecting material, because he has no cortex yet with which to think; so, whether conscious or unconscious has no validity; he is conscious; he is sentient; that was carefully said; therefore he is conscious not unconscious. We cannot endow that autonomous field with consciousness and then introduce the possibility of unconsciousness. If he is conscious, he is conscious in his field, and if he is unconscious, there is no field or no individual; so, consciousness or unconsciousness is relative to the intellect, not relative to the field, therefore, it is always a conscious selection of qualities of material or matter. Now, to describe this on a lower level; on the mental level it must be described in terms of values given to the objective world in whole and in minute part, because there may be some infinitesimal factors involved, or the world-as-a-whole may be involved in the value giving. We describe it in terms of value giving; according to the

quality of value given which determines the kind of matter selected in the building of the psychic-nature. That energy, irrespective of the quality selected, is built into the field; it is built into the consciousness (two ways of saying the same thing). It is built right upon the basic structure of the individual field, and that basic structure of the individual field is like unto the steel framework of a modern building, and we use the word steel there advisedly because it is more powerful than steel. The lines of force of a given field constitute the framework upon which any structure, respecting the individual, is built. So, it is upon the lines of force, which are more invariant than the steel framework of a building, more enduring than the steel framework (we must employ these analogies, otherwise it would become so recondite that the beginner could not grasp what we would want to convey); it is upon the pattern which we label the Arche or the architect. I believe this leads off the description of how the psychic-nature is built; we have sort of organized our material with which to describe it; we must carry this description on to its finality.

March 16, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 20

The description of how the psychic-nature is developed constitutes the most important subject for those who have not developed beyond the psychic-nature that means, of beginners in the study of truth. Attention must be focused upon the psychic-nature and the way it functions, in order that those coming out from the aristotelian manifold of values might lay hold of the causes for so much that is obscure and impossible of understanding in that objective state. The enormous importance of this is learned first gradually and when completely learned, it can be said that there is no problem, condition psychological or what is called functional or organic but what the causes thereof can be located in the psychic-nature. That statement does not apply to the aristotelian, because it will be categorically rejected. It is only comparatively recently that we have been startled by the conclusions being arrived at by the psychiatrists respecting the etiology of many of the organic and structural defects of the physical body as having their causes the etiology thereof in the psychic-nature. Some of those discoveries are heralded as marvelous, revolutionary, etc., and yet these facts have been known for countless ages by the members of the fraternity that we label the Illuminati. These discoveries now being made by the psychiatrists herald the dawning understanding, because they correlate it as yet (as per date, 1950) with the aristotelian manifold of values, inasmuch as they relate it to the unconscious, instead of to the psychic-nature (and the word unconscious is used as relative to the objective self-conscious state, that is, consciousness in identity with the objective appearance, the objective world, etc., as it appears to the senses). But to the beginner in the study of truth and to the teachers who attempt to represent the higher wisdom to beginners, the importance of the understanding of the psychic-nature, how it is developed and how it functions, etc., is because the majority of individuals function more on that level of the psychic-nature than any other. So, it is more germane to their state and the instruction pertaining thereto, particularly when we begin to uncover the causes for physical distresses and disturbances, and go further and ferret out the causes for psychological maladjustments, complexes, emotional and mental ailments, diseases, etc. To the more advanced student, it is of equal importance, on the grounds that it gives him very great understanding of the difficulties through which others are passing

(and this understanding is called compassion and patience on the part of the more advanced individual) because to him there is no cause for turmoil and disturbances outside of the psychic-nature. The old aristotelian habit of thinking is so strong that it unconsciously operates, even with the higher developed students; it is a holdover, because when there is some psychological conflicts within a given individual, and the individual has the tendency to mentally manufacture reasons and causes respecting others, situations, environmental contexts, economic and political conditions of the world that is, these various combinations are used as the reasons for disturbances, that is just a holdover of the aristotelian manifold of values. There is a conflict in the psychic-nature of the individual, which conflict is not understood or recognized, and transference of the individuals conflict is made to another, or to this or that, ad infinitum because, you cant beat the cortex in manufacturing reasons. Remember the individual is in conflict and that gives you great patience, compassion and understanding. You dont react to the objective appearance of things, you have compassion, it is like one having the measles or the flu, and you have the same attitude; you dont jump on one for having the flu, he needs your help, radiance, understanding, etc. We cannot expect that of the aristotelian, because he doesnt know that the individual is in conflict with his psychic members. The conflict between the psychic-nature and the developing noetic level states becomes quite severe, so severe that in Egyptian times it was symbolized by dividing the country into two halves the south half and the north half the south half representing the psychic-nature and the north half representing the noetic level. After that period, all of Egypt was used as symbolical representation of the psychicnature and the term the flesh pots of Egypt holds over in the race psyche to this day, although the original symbolical representation of the term has been lost. We have the terms journey of the children of light out of Egyptian bondage, etc., and in other countries the conflict between the forces of darkness and the forces of light have been stressed to no end, and we have the holdover in modern religions of the conflict between the devil and those who are saved; this is just a modern remnant of the ancient symbolism of the conflict between the forces of evil and the forces of light. The aristotelians have to manufacture images and pictures or make some identity of this or that race or group with which they might be commercially or economically in conflict. It is easy to say they are representatives of darkness or of the forces of light, and it is always we who are representatives of the forces of light. This is transference of the conflict between the psychic-nature and the developing noetic level without exception. It is the habit of the aristotelian mind to

make these objective identities. This is easily understood when one goes far enough in the study of the truth about reality to have passed through the purificatory period in the individualizing process. As soon as one has succeeded in expurgating all destructive forces that is, destructive to the developing noetic level then the noetic level and the psychic level are reconciled and united in one consciousness, and what we called forces of darkness, or the south half of Egypt, and the north half, the higher nature, the children of light, etc., now are seen as the same individual two levels of the same individuals consciousness all the time. That is why the Janus symbol has been used; the individual faces in two directions. He cries with Paul That which I would not do, that I do; that which I would do, I do not; O, when will the Lord deliver me from this conflict. Or like Nietzsche, O, that I were wise, wise from the very heart! On the higher level there is a complete reconciliation of the so-called two natures the psychic-nature and the noetic level, the mind, the true nature, and they are so completely united that they are one, and the individual can look back from that state and see where they were twin souls all the time. So, you see for one who wants to represent this work, how important it is to understand the psychic-nature, because in his understanding he never can react to the obstreperousness of another; he just has compassion for the conflict and waits until that individual gets well or is relieved of his sickness. Even to the more advanced student the importance of understanding how the psychic-nature is developed becomes apparent; upon this understanding rests that which is erroneously called compassion and patience; it is merely understanding of the conflict. We must add to this, that it is the province of the cortical mind to find reasons, alibis and excuses, and if it didnt do this, something would be wrong somewhere (it only stops perking when the higher level of functioning is reached where frequencies are registered directly); add those two factors together the conflict going on within the psychic-nature of a given individual, and the cortical mind busy finding reasons and justifications and interferences, etc. Do you see where ones own peace not the peace of anyone else ones own peace of heart and mind and consciousness rests upon that understanding? If you want peace and serenity, which you have to have in order to work constructively if you want peace and harmony to work harmoniously, you must have understanding of the psychic-nature and of the conflict between the psychic-nature and the higher levels, then one has great serenity and an enormous advantage; as Schopenhauer said, Nothing is comparable to standing on the vantage ground of truth.

So much for trying to encourage you to learn how the psychic-nature is developed; let us now proceed to the description of how it is developed. We have the Artificer, the Architect, the Arche, the Power with which I create my world; the I AM which is my true Self is the Power with which I create my psychicnature that is my world, because I have to live in it. Now we have the Artificer and we have also his material, energy and the variety of his materials, the gunas. That is the drama, that is the thesis. An individual does not have a psychic-nature when he is born (and each time he is born, he is born without a psychic-nature). That is why those who come without a psychic-nature are so sweet; they even smell sweet. Sometimes we want to keep them that way; that is, we dont want them to build a psychic-nature. We are all sweet when divested of the psychic-nature; we are lovable and loving and pure when we dont have a psychicnature; just like babies. But the quality of material little by little is selected. To tell all the minute particulars of how this psychic-nature is built does not lend itself to this description. Why does the Artificer select this quality instead of the other quality? It runs back into the karma of the past, to the point on the time-line where there is a weak note. At each re-birth he runs over the seven notes of his octave, and if he finds a note not rounded and full and pearly, that will be the note selected and not another. We can say generally, according to the constituent factors of the state of a given individual that this will determine why the selection of one quality of material and not another. The constituents of that state are quite comprehensive, but in the description of the building of the psychic-nature, we are only concerned with the fact that it selects one quality of energy rather than another. The quality of energy selected operates in the attitude, value, way the objective world appears to it. There is a vast range; it doesnt appear the same to each and all; it appears differently to different individuals and appears differently to the same individual at different times. There are those who never can see it as real; it always remains like a dream picture to them and they never get serious about it; they cant get over the fact that it looks like a dream picture to them. I have known those who from birth to passing out treat their life like a visitor to a foreign country; they say I am just a visitor here and I am just looking around to see how the inhabitants of this country conduct themselves, etc. They always feel like a visitor in the house and never criticize anything or anyone. Look at the difference in values, material selected. But the vast majority become identified with the objective, substantive images, and the basis of their evaluation is determined by that identity. It always begins with identity with the physical body; that is, the image appearing substantive, which is labeled the physical body.

For the sake of those who will represent this work (and each of you who speak will represent it) there is an incident that you can use to illustrate the identity with the physical body. The baby repeats all of its past from conception to birth; the aeonian past is condensed in a nine-month period and repeated in detail; then from birth to twenty-eight years the four stages of the state reached on the time-line are repeated. In the first seven years the state of objective identity is developed; the second seven years, the psychic-nature is developed; the third period of seven years the higher psychic-nature is developed; the fourth period of seven years there is a rapid repetition of past experiences, an orientation for the initiation of new experiences. In the first period of seven years the time comes when the baby begins to see its little hands and feet for the first time. Prior to this incident the little baby uses its hands and feet but is not conscious of them. That illustrates the animal state, that it has a body but does not know that it has a body. Then that moment comes when the baby sees its hands and feet (usually has to bite them) and identifies them with himself this is me. From this identity it spreads out and identifies with other things. That is the dawning of the objective identity state. After that state is formed, value is given: likes and dislikes, attraction and aversion, love and hate (and dont forget the excluded middle of all these either/or degrees); there is quite a range of love or hate, of attraction and aversion. It is those values in the consciousness of identity, each having its guna, its quality, which build within the consciousness the energy corresponding thereto. If you happen to be in scientific circles or if you want to express this point in more scientific language, eliminate the word consciousness and say: the energy is built upon the lines of force of the individual field, the differentiated field, characterized by definite lines of force. To illustrate those lines of force, we use the analogy of the steel framework of a modern building. Upon this is placed the various building materials. We can say that energy is built upon the lines of force of the field; or we can say that the energy having its specific quality is built into the consciousness. Both are true; just different modes of expression. There is nothing except energy with which the Artificer has to work, but he determines the quality according to his own intrinsic needs and requirements; he builds the energy into his field and forms the psychic-nature. As soon as the psychic-nature is formed, the consciousness can enter and function in it, then what we label the personality pattern has been set for his incarnation. The only thing he can do, after the building of the psychic-nature for the incarnation that is, after the personality pattern has been set is to eliminate some material and substitute another material so that he can transform the whole psychic-nature by eliminating here and there and substituting other material, until he gradually replaces it bit by bit, piece by piece. It is very unusual to shatter the psychic body completely and escape from it, although the

possibility exists; but it is so rare where one is changed in the twinkling of an eye. The change is generally very gradual; bit by bit the guna quality respecting the energy that has been used, may be eliminated and other qualities substituted. The rule is that the psychic-nature is very gradually changed. The completion of the change not of the building is with the great change, the turning-around, the facing in the other direction, where there is no longer orientation to the objective world, images appearing substantive. Like the needle of the compass, it undergoes a complete 180 swing and is oriented to the master Self, the individual, the Atman, the differentiated field; it is light, mind and will; it is power. When that takes place, that complete reversal, the whole orientation is to the light, to the power, to the mind. The value given purifies the psychic-nature; that is, eliminates, expurgates all energy substance with its guna quality that has been built through the opposite orientation. When it is completely rebuilt we call it the utter destruction of the old man and the putting on of the new man. When the consciousness is re-oriented, then the psychic-nature and the mind Self are completely united; the gods are no longer in conflict. He stands above them; he is the reconciler of the gods of darkness and the gods of light; he effects the reconciliation between the two and they become one.

March 17, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 21

The next point in our outline: describe the motivating forces in the creating process. The highest level possible for us to entertain (oriented as we are in the objective manifold) is that level described as the Logos, the creating Word. In the description of that level it is stated that consciousness perceived the idea, the idea gathers the Mother substance and appears as representation. That is also described as the autonomous field, characterized by its pattern, lines of force forming a pattern; that the emergent energy on these lines of force, like whirls or knots, configurated, and the configuration of these units of energy or the configuration of these whirls or knots on or of the lines of force, become the representation of the pattern of the field. In both cases it is the sentient field, the sentient differentiated sphere, the consciousness; but the motivating force is a power by which and with which consciousness functions. That could be described as the charge of the field; it is personified in the Vedas as the highest god, Agni, the power-to-be-conscious. Obviously, this motivating force in the creating process and the description of it relative to the level of the Logos, whereby that creating frequency, the creating Word, becomes manifest, does not and cannot pertain to a student learning to walk in the Light, and yet that is the ultimate objective, the ultimate point toward which he is developing and which will at one point on his time-line be reached and fully and consciously developed. So, all of that creating process relative to the level of the Logos, does not directly or immediately concern him, and yet he should begin to practice, from the very earliest efforts in understanding the ultimate Reality, creating. He should not give up in despair and say the fundamental process of creating is so far beyond that there is no use for him to even attempt it; that is true, but there are two levels of reflection of the same process and one can begin with that second reflection; in fact, he does it all the time; he reflects the creating process. The first reflection is upon the Noetic level, wherein mind substance, the fundamental creating process of consciousness is reflected, and we will describe that creating process as we go along with this phase of our outline. But the creating process is again reflected in the psychic-nature, and here is where it falls within the province, the ability, of every individual, even the beginners,

to practice creating, so that he will shortcut the ultimate attainment of becoming a high level conscious creator. There are no grounds for despair, that it is beyond ones ability, etc., because here is where he is doing it all of the time. Here is one of the most subtle secrets in the esoteric work the power with which consciousness works on the higher levels is reflected in the psychic-nature and is labeled desire. I want to call your attention to the fact that conceptual thinking is not involved in the creating process, whether in its reflection on the Noetic level, or in its reflection in the psychic-nature in desire. As one is coming up from the animal state to the Logoic state becoming a conscious Logos conceptual thinking plays a very minor part in the process, because the motivating force of thinking on the ascending side of the arc is labeled desire. In the expanding process from the animal instinctive perceptions to the thinking conceptions, the force which motivates that process, the force which motivates the thinking is labeled desire. Focus your mind on the psychic-nature and see how often in your own experience or in the experience of anyone else that you can observe closely enough, desire always precedes the effort to think with no exception. Observe the functions of the psychic-nature of a child after it has repeated the development of its psychic-nature (that means after 14 years of age on the average); the child generally knows what it wants to do I want to be a doctor, I want to be an engineer, I want to be this or that. Now to promote the want, desire, lots of study, lots of thinking has to be done. Find one where you cannot stimulate the want, or the want is not stimulated in him, and you will never get a thinker; in no way will that individual learn to think. When the want is strong enough you have no trouble about getting him to learn his lessons, to study his books; he is avid about his studies; he wants to know and wants to learn for a particular reason to justify his desires, his want. Take the student in and of the Light, the Truth, and if he wants it, you have no trouble with him about the desperateness with which he will study. I am only emphasizing that the motivating force is labeled desire, and desire in the psychicnature is that which becomes the force in the creating process. If beginners would accept that simple statement (which they wont, you may rest assured), then there would be no need to stress it at all; we could just make the statement: that which motivates desire in the psychic-nature that force is the reflection of the creating power, of the creating process. The alert student will seize it, lay hold of it and begin consciously creating what he elects to bring into manifestation. The first step in learning to consciously create is to be extremely careful about what you elect; and the next step is to become extremely obdurate about giving up

what you select. If you have been careful in choosing what you want to create, and I am not specifying what whether a profession, a method of life, a man, a woman, a house, a car, etc. I am showing the method to accomplish it, because you will learn by doing, not to create that which is burdensome. The only way to learn that is to get burdened to the last straw. Nietzsche gives three metamorphoses: first, he becomes a camel, takes on all the burdens too much, and then he is metamorphosed into a lion that roars for its freedom, like it roars for something to eat; then he gets his freedom from burdens; finally he is metamorphosed into a little child Except ye become, etc. No use to say you dont want to load yourself up with possessions that are burdensome, because that may be your point and you have to learn, and the only way you can learn is to load yourself up and become so burdened that you get to the last burden. Literally, as well as figuratively, he breaks his back, then he begins to roar for freedom. We are not going to specify what a given individual is going to create; he is going to create according to his point on the time-line; it is like selecting the material for the building of the psychic-nature he selects what he needs. So, he will create according to his need, and those needs will vary with the developing individual. I want to add something here there is a peculiarity about this creating process; the creating power of your higher Self is like a mother in fact it is labeled the Mother and it operates like a mother. The mother knows that the child should not have this or that, but if it nags long enough, the mother will say, Here, take it. The creating process operates that way even when it is not good for you; if you desire long and hard enough and nag Mother enough you will get it. So, it doesnt make any difference what you want, you can create it if you will arouse yourself to the significance of desire. You will not create by thinking. I have been careful to show that thinking follows desire and doesnt motivate or create desire. Never try to reverse it. I have looked in upon these so-called cults of Truth which always stress holding the right thought, visualize the thought, mentally picture, etc. To me, the way I see the creating process, they are way off the beam, and the more they practice that mental visualization, mental thought, etc., the poorer and poorer they get. It is not done on that level at all; it is done by the force of desire on the psychic level. One who can hold the strong force of desire until that desire to do a certain thing becomes so entrenched in his consciousness that it is a reflection of will that is the driving force. You must lay hold of the creating force in any creating process and in respect to the psychic-nature it is labeled desire leave thinking alone. How is one going to carefully select what he wants? By just canvassing his feeling and thinking. If there is paucity, dont want anything dont create. But if

there is a category out of which selection could be made poise, peace, security, money (which is the easiest thing in the world to create); higher understanding? Do you want to function on a higher level? Wait until you want something; that wanting is desire. There are two steps: be very careful about what you select, and then be very obdurate. You will undermine what we call concentration if you desire something and then surrender it, and desire something else and surrender that; by and by you will have to work against the habit of vacillation. That is why you should be very careful about your selection, and be very obdurate. The third step do not try to defend your selection by words; if you tell about what you desire, you will dissipate energy that should be going into the creation of it. The more secret you hold your desire, the more force you can muster and hold, the more creative energy will go into it. The fourth step in the motivating process of creativity stimulate great enthusiasm, eager anticipation; just burst with eagerness but keep it repressed; screw down the safety valve of the boiler; get the steam up high, yet with eager anticipation of desire; then when you repress it, you force the energy into the creative channels of the field. Your desire is a reflection of the idea. Your aura, your field is formed, just like the Logos projects the idea which forms the differentiated fields on the higher level; you do that on the psychic level by stimulating desire, by heightened enthusiasm and keeping it all repressed; you force it into the frequency world on the psychic level, and build a field. Just keep pouring your enthusiasm, your force, your energy into desire and expectation and consciously build and work. You are going to do a lot of thinking about it, but thought is part of the creation, not the creating power motivating the creation. Here comes the most pleasurable experience. How you are led, or one comes, or this or that happens. You wonder how it happened until you remember that all creative effort is fourth-dimensional and there are no spatial barriers; configuration begins to take place and you can stand and witness it as you create; configuration, representation of your desire takes place. This is a key and this is one of the great secrets the conscious utilization of power called desire. There are those who have labeled it the divinity of desire. Learning to create on the psychic level enables one easily to progress to the Mind-level; learning to do the same thing in mind substance on the Mind-level enables one to pass into the consciousness itself, focusing upon the Word as the creative matrix, and the Word as the creative matrix determining the configuration.

March 18, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 22

Explain how an image is formed in the psychic-nature and appears substantive. Always begin this description with reference to the structure of the atom, for it makes it extremely easy and simple. You can refer to the atomic weight. The number of positive units of energy are perfectly balanced by a corresponding number of negatively charged units of energy; the hydrogen atom presents one of each, and the uranium atom, 92 of each. This calls attention to the units of energy which are not things. There is a description which illustrates the minuteness relative to size which generally obtains in the consciousness of the individual. Picture a room 200 feet in length, 60 feet in width and 40 feet in height, and if you would place in that room the printers full stop (what the laity label the period in printing), the room would represent the field; the period points represent the units of energy circulating in that field they have lots of room. Now, it is incredible to the objective mind and requires a long time to become conditioned to thinking that every so-called thing or object including ones own physical body is composed of nothing except these units of energy, and each atom having the relative space as the room described. As soon as it begins to dawn upon the thinking principle, one begins to feel rather queer, that he is more nothing than actual substance, until he can change his consciousness from identity with that nothing, to the conscious power with which those units of energy are maintained in configurating form. It is that queer feeling of being nothing which is only due to his state in objective identity, but that makes no impression for a long time; the idea is too vast; it requires a great deal of conditionality, of living, dwelling, with the identity, until very, very gradually it dawns upon the thinking principle. The vacuity which results is intolerable because one doesnt want to think of himself as so much nothing; he wants to think of himself as far more substantial, real, than that, so it is an aid in effecting the transference of identity, of thinking what a mighty power I am to configurate those entities, those units of energy and hold them relatively invariant in a configurated form; and what a mighty power I must be in order to manufacture an image out of the peripheral outlines described by those units of energy; and what a mighty power I must be to seemingly project that image, which is called the objective world; then what a mighty power I must be to create this objective world then, by

the great horn-spoon, I am the creator or I am identified therewith: Be still and know that I Am God, not created, but one with the creator; I create and sustain this vast and objective world out of nothing, just an image. Hence, the great theological argument for ages: how can God create this world out of nothing, because something must come from something; something cannot come from nothing, etc., etc., etc. Do you see the error in the theological argument? It has raged for centuries attributing the qualities of the substance to the image that only appears substantive; there is the basic error in the theological argument. Then when we see how the image is created by the creator, we see how this world as objective appearance is created out of nothing; it is created out of the peripheral outlines which appear to sense faculties, and the I AM which is my true Self is the creator of Its own world. We can get down to more minute description of how the image is created and then appears substantive. There are several devices which must be used to illustrate the process. One can use the simple device of the electric fan; let the blades of the fan be at rest; then turn the current into the motor, and the blades whirl. What were simple blades with space between appear as a solid disc. One can take a bicycle wheel and put it on a shaft, and if that wheel is turned rapidly enough you could not jab a knitting needle through the spokes; it would appear and operate as solid to the knitting needle. Years before I had these references, which are now so simple that it seems like waste of time to use them (but it is not waste of time until the thinking principle has finally received the idea); you can reiterate these illustrations over and over until the thinking principle receives them and gets into that state of vacuity respecting the objective state of identity; from then on there is no need to use them. The mental comprehension is valuable as the vestibule to the consciousness. Not until the thinking principle in the consciousness registers or accepts an idea does it become functional respecting the consciousness. Of course, we are assuming a great deal in using these illustrations. We are assuming that one wants to make the transference, and of course, this is given only for those who are desirous of making the transference; so it has a purpose for them (but no purpose at all for those who are not striving to make the transference from identity with the image appearing substantive to the creator of the substantive images). To those who are striving to make that transference there is no waste of time; it is full of significance. Years before we had the constitution of what we call matter, the structure of the atom so well known, we used to use the illustration of a brilliant point of light on the point of a stick in a dark room. The neon signs represent it charged molecules

of gas oscillating through the glass tubes. They are like one point of light on the stick; they oscillate and make outlines. When the question is asked, Why is this floor, table, chair so solid? We use these tables and chairs, etc. How does it come about? Beginners are always bringing that up. The word solid is identified with the image, not identified with the configuration; that is the error in the question. Be patient. Remember how long the canalization has obtained of thinking of the image as solid. The image is in the consciousness. It is like the illustration of waking from a dream. One knows that the picture in the dream state is not external to his mind that is, to his consciousness, but in the dream state, how realistically the picture appeared; in the dream state the picture was out there; but on awakening, one knows those pictures that he saw when in the dream state were never any place except in the mind. But if one could enter the dream state and say that; the one in the dream would say, Dont talk to me; they are not there! Here it is! Think of the ages of canalization! Be infinitely patient, until the ideas constituting the instruction are accepted by the thinking principle in the consciousness. That will be just like awakening from the dream. Those ideas will be accepted when conditionality respecting them has displaced and offset the conditionality of the ideas which have been lived in for so long. To return to the illustration respecting the sense of touch let us use the cogwheel. I borrowed that from Count Alfred, because it gave variation from the sight of the peripheral outlines of the units of energy, to the touch phase, and it fortifies the stab with the knitting needle in the bicycle wheel. That illustration was figured out mathematically, because Count Alfred was an advanced mathematician. If the cogwheel revolves so that there are less than 1550 strokes per minute hitting the hand, the structure of the neural system and the energy forces by which the function can make the complete reflex arc respecting the strokes (the afferent wave can go to the brain cells and the efferent can return), each stroke on the hand can be registered separately; but if the wheel revolves with sufficient acceleration so that more than 1550 strokes per minute hit the hand, the closeness of them does not permit the reflex arc to be completed; so the neural system throws itself and the energy with which it functions and the consciousness governing both into another method of functioning (into high gear, I like to say); it groups the impulses instead of registering each separately. It is the grouping, the continuous instead of discontinuous registry which is the key to how the image appears substantive. When separate or discontinuous impulses can be registered by consciousness (plus its instrumentality brain cells, neural system, sense faculty, etc.) and can account therefore, that is, can register the impulses as distinct and separate, no image can be formed respecting the configuration; it is only when the rapidity becomes accelerated beyond the rhythm, the rate of registry of the impulses separately, that the consciousness registers as-a-

whole, it groups the impulses. Gestalt is the psychological word for the wholeness, the synthetical registry, and that plays an important part in the study of psychology where it is carried beyond neural impulses. Any acceleration beyond the rate of registry goes from the discontinuous to the continuous impression, and the impressions are registered as continuous, as wholes, not as parts. If the cog-wheel is accelerated so that there are more than 1550 impressions per minute on the sense faculty of touch, then consciousness throws over into high gear; it registers the impression as a group, as-a-whole, and then we have the attribute created in the consciousness labeled smoothness; that modality, that attribute is transferred to the image appearing substantive; it is identified, like the consciousness is identified, with the image appearing substantive. Then we say the glass is smooth or solid. The degrees of these attributes from softest to the hardest substance can be described by the number of impressions per units of time; the less number of impressions per unit of time (still in the gestalt method of evaluation, the continuous, the grouping of the impressions), the softer / the greater number of impressions per unit of time, the harder. That cog-wheel is very important, because if you have advanced students, you can use that illustration and step right up to a higher level. While it served one purpose the continuous registry in contradistinction to the discontinuous registry of impressions, how all change is beyond these attributes, these modalities, these qualities, etc. the illustration can be stepped up to a higher level and become an admirable illustration of how we register separateness respecting the universe, distinctness respecting so-called things and objects and persons (angels, gods, etc.); how we register them separately and how we can register them as one; the whole illustration of the one and the many; the many and the one; the whole illustration of how the one becomes the multiplicity and how the multiplicity becomes the one. We can go right back to the cog-wheel and the sense impression of touch and it holds up as an analogy admirably. The use of the illustration of the cog-wheel and touch, the one becoming multiplicity and the multiplicity becoming the one, the whole doctrine of maya, Avidya, opens up like a book; you read it like a primer. How valuable these simple analogies are when they lead into such insight, penetrating depths that seem so mystifying and confusing to one in the objective manifold of values. Now, the summation of how the image appears substantive: the inability to register the units of energy in a given configuration as separate, and in that inability, they are registered continuously, instead of separately; out of that continuous

registry the image, the picture, is formed in the psychic-nature. We have already described the psychic-nature and how it is built and after it becomes a functional instrument in the consciousness. Not knowing that in reality a given configuration represents the constituents, the basis from which the abstraction (the image) is made; not knowing that the configuration constitutes the basis from which the image is abstracted, the image is identified with the configuration. If the configuration is known as the basis from which the image has been abstracted, then the tendency of identification will have been interfered with, and ultimately will be broken. But it is in the complete unknowing that the configuration constitutes the basis from which the image has been abstracted, and that configuration constitutes the Reality, the image is identified with Reality. Why is this chair hard? Why can we sit on it? Because it is the only Reality there is; there is no other Reality; this is the Real world; that is why it is so dependable; we even have an instinct toward it when we use the term real estate and we can go further and say that instinct to the land, to the soil, to have your own place, that sense of security in the objective sense, stems from a deep sense of substantiality respecting Reality. There are reasons for that, even in the instinctive consciousness of the race. And when this world, this configurated world of energy this energy world is labeled illusion, maya! the basic Reality is thereby denied. The individual who does that is cutting himself off and if it were not for the basic factors which govern every feeling, desire and thought, he would ultimately be lost. But the basic factors bring him back to the Reality that he denies and sometimes with a rather shattering bang when he has to repudiate his denials and hawkshaw around like Nicodemus at night to learn the Truth he denies. The whole burden of your effort in describing how the image appears substantive is going to be to get the individual to separate the image from the Reality; to live in the Reality without denying it and learning to place the values he has given to the image in one category of maya, Avidya, etc., and sharply differentiate the values given to the Reality, here and now in the real world; and learn those categories as separate from the values given to the image as substantive and identified with the Reality. That is the winter of our discontent to get that sharp line of differentiation over; to separate the two categories of values; one is light and the other is darkness; one is wisdom, and the other is ignorance; one is understanding, the other is a snare and a delusion of maya. All that is required is to develop that differentiation between the image in the consciousness and the configuration of units of energy, from which the image has been abstracted.

It is so simple to one who has been in it for years, that it is difficult to understand how it constitutes such a stumbling block to the inquirer respecting the teaching.

March 20, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 23

Constantly remember that we go to knowing through feeling; impress yourself deeply with that. We use the mind to make the road map, and then throw it aside; when you step out onto the journey, the map doesnt assist, accelerate you in the actual function of the journey, but feeling does. Start with feeling when you take the journey. When you chant the word OM, feel your way into the frequency effect, feel your way into the rising forces, and feel your way into the force in the noetic level centers; that is very definitely effective. Where the mind throws the focus of attention upon the sound, the external technique, etc. to the negation of feeling your way into it you are missing the purpose and you will miss the result. To you older students that is very important; to beginners you cannot emphasize that they have to find their way into it.

**

Our lesson continues explain how an image is formed in the psychic-nature and appears substantive. So much has been given respecting this point in our instruction, and it is a point which has to be reiterated so often in our public work that I am not going to utilize this opportunity in restating it. For the family or for advanced students, this subject lends itself to the application of the process of why an image is formed in the psychic-nature in various ways, in expanding degrees and on various levels, etc. Let us imagine you have a group of beginners and you want to make the application of how the image is formed to the state of consciousness characterizing a beginner in understanding. Of course, we will go through the description of the inability of the sense registry to separate, differentiate, respecting the frequency registered, or respecting the units of energy of a given configuration, and in that inability of the sense faculties to separate frequency from frequency, units of energy from units of energy, the continuous sense registry is substituted for that inability,

and we have the peripheral outline which is photographed in a gestalt and the image is formed. Of course, we have to add to the seeing faculty the reports from the other sense faculties, because they are incorporated in the process. Here is something more important than just the intellectual understanding of that process the focus of attention upon the psychic process, instead of upon the neural process or the sense faculties. The beginner must condition himself as rapidly as possible to orient all of his thinking, and therefore his evaluations, upon the psychic-nature. The reason for this and the application of the process no one can register perception of Reality from a false basis. No one can go from Avidya to Vidya by using Avidya as the basis of evaluation. Let me say that in plain and simple English: one cannot consciously or unconsciously remain oriented to the maya, to the objective manifold of values and upon that basis, upon that orientation, expand consciousness into understanding, into perception of fundamental Reality. It is only by the complete separation, dichotomy, from that basis and the incorporation into the consciousness of the true basis upon which he actually functions, that he can proceed to expand into perception of Reality. Here is another way of saying it: each and everyone, whether he knows it or not, functions in and from and upon the psychic-nature; that is the way he actually functions; note the antecedent of the word, he. It doesnt mean the person identified with his body. It means that which has become identified. He is the functional one and he is functioning in the psychic-nature and from it. Now in order to proceed in fulfillment of his destiny that means in order to accomplish the successive stages in the orderly process of development he has to first find his true basis from which he functions; he cannot begin from a false basis, because nothing will work. So, he first has to orient himself to the way he now actually functions and start from that true basis, then his progress is very rapid by reason of the fact that the hidden error which will constitute a semantic blockage will not intrude because it is already taken care of by the orientation to his true basis, not a hypothetical true basis, not some ultimate essentially true basis, but the basis from which he actually, now, functions, irrespective of his state, of his point on the time line; he has to clarify himself respecting actuality now, in any given now. Then he will obviate the unconscious obscuration and every one of those unconscious obscurations to progress will be found in false meaning, false evaluation; therefore we label them semantic and they become semantic blockages to further progress. One has to get back to taw; you cant start shooting your marbles from a false point, which the rules of the game prohibit that means, the natural order process. (The word, taw, comes from the Egyptian label from Brahma, or the power with which one

is conscious; that is a play upon the word, is the reason I like to use it; taw was the supreme creating power). Now the application: at the very beginning, one has to change the focus of consciousness from identity with the image appearing substantive to the basis upon which one actually functions. How do you actually function? In the psychic-nature. Of course, subsequently or later on for the beginner, we will describe and explain the structure of that individual in his psychic state. This reorientation to the actual lifefacts culminates in distinct and conscious experiences of not being the image. We use the analogy of the green walnut compared to the ripe nut. As the walnuts are growing, take one partly mature and cut it in half, and look at the cross section. You cannot distinguish hull from shell and hull and shell from the nut; you cant find a line anywhere between meat, shell and hull; they look solid to the eye. When the nut is ripe, the hull drops off of its own accord; the shell is quite distinct from the meat and when the shell is broken the meat drops out. Nature provides the whole teaching continuously before us; we are stumbling over it and cant see it. Only the Epopte sees all that, all the time, everywhere; in matter of fact, he cant see anything else by and by; he lives in that way of seeing everything. Let the hull represent this image which appears substantive. It will drop away of its own accord; it will drop out of your consciousness and you will even forget it; and the shell would represent the psychic-nature, and then we have the meat; the Real Self will separate itself from even its shell and its shell will be discarded. Go back in your mind to the instruction as given to a beginner; the beginner must think of his psychic-nature as his taw line, his base, until he actually experiences the separation, the looseness from his physiological organism. While it is not very semantically correct (and I do not think in the instruction given to beginners we should overstress semantic correctness), the beginner can be told this: think of yourself as a tenant of your house; consider how freely you can move around in the rooms of your house; at no time do you think you are the house in which you are moving around. Begin to think of this physical organism as a house and you are the occupant, the dweller in the house. The house has certain apertures, called senses, and you can go to any one of those apertures and peek out, because that is the only access you have to what is called the outside world. You have to go around and peek out the windows and each window has different-colored glass. You are only the tenant of that house and you cant change those windows, and so long as you occupy that house, you are incarcerated, as it were; there is no way you can gain experience of the so-called universe, or world, except by peeking out through the windows of the house. If the windows have colored glass, you dont know what the world is, the actual qualities, because you are getting it in colors. You must constantly think,

meditate upon, concentrate on, dwell with with what? The idea that I am only a tenant, I am only occupying this house, I am not the house, I am only occupying it. If you will do that, it wont take long until you begin to experience the looseness of the hull, the hull begins to loosen and the shell and meat can rattle around in the hull. You get the distinct experience, the feel; then it is not long thereafter that the hull drops away. When the hull drops away in our analogy, it means that all tendency to evaluate from the objective state of identity is gone, even the tendency is gone; you lose the ability; you forget it. If there were any validity in that state of objective identity, you could not forget it so quickly. It is on the grounds that it was illusory, on a false basis of evaluation that causes it to drop away so quickly. That is where the beginner must start. He must get to taw; the natural order wont allow him to play, to grow in the fulfillment of its process until he gets to the true basis from which he actually functions; he cant start falsely; he must start truly. If you dont mind my quoting some Scripture: And if a man also strive for masteries, yet is he not crowned except he strive lawfully. It is only by the lawful procedure that one can gain the true end; that is, one cannot start with falsehood and reach truth; he has to start on facts; he has to abandon falsehood the identity of consciousness with an image is so false that it has been said: It is the lie and the father of all other lies. Living on that basis is living in falsehood and lies. If you dont believe it, watch the world and see how it is overtaken. Get on the true basis and you will never be overtaken. That is simple; that is for the beginner. Let us carry the same to the higher developed student and we will find the same application the application of the description of how the image appears substantive. The very advanced (you fill in all the degrees between) student reaches the point where he is so loosened up in his house that he wants to go outside; he is tired getting colored reports and wants to go out. There is a provision for him in the natural order process; he can go out of his house and he can crosscheck in various ways so that he is not psychologizing himself or dreaming, but is actually out and those checks are startling. We have to prepare the one who is ready to go out. He has to have that distinct feel of being loosened up and the consciousness of rattling. There are many ways in which this condition is obvious to your consciousness. (I have to pull my consciousness from where it has been working and put it in the hull and make it work; it is a deliberate transference of energy; those lines are sharp.) The advanced student who goes out must have help and preparation for the experience. For one to see his own house is like seeing a corpse, and it is quite a shock and the individual must be prepared for this. If the shock is too great you will

throw the whole consciousness out of kilter and will have to go back and wait until you can fortify yourself against such shock. There is another point that is difficult to get over, and some become afraid, which is an interference. One way to get over the possibility of a shock is by familiarizing himself with being the occupant of the house, and that he is not the hull. Then there is a possibility of becoming a walker of the skies and some fulfill that form of service instead of keeping the house. We can step the same analogy up to a yet higher level, because the same process is repeated on the noetic level. The Noetic level is the meat of the nut and the meat loosens itself up inside its shell (the psychic-nature). Little by little the association of the consciousness with the meat as the essential nature, the power with which you are conscious, with Agni that identity is formed. It only requires steadfastness of attention to effect identity with that upon which attention is focused and held. There is so little requirement to accomplish these objectives. So, when the focus of consciousness is placed upon the Mind-level, the power with which one is conscious, and held there, by and by identity is made and as identity is made in consciousness, the meat begins to loosen up from the shell until it becomes quite distinct from the shell. Such energy is generated on that level that even though it has been a walker of the skies, it feels confined, in limitation, and it bursts that shell asunder; it bursts the periphery of its own field. Now he is the resurrected one; we will celebrate it at Easter; he is the truly liberated one, because he is losing the consciousness of his individualization; he is universalizing his consciousness. This is the application of that one point in our outline to clearly understand how the image is formed in the psychic-nature; that is the modus operandi of breaking identity. The more clear your understanding of how that image is formed in the psychic-nature and appears substantive, the stronger the grounds for the breaking of identity with the illusory image. The more clearly you can see that the substantive image is not really out there, the easier it is to break the identity with it. Without that clear seeing, you have an enormous semantic blockage to handle because of the old canalization in that identity. So, this is an extremely important point in our outline. Note that intellectually we can understand how we abstract from the stimuli received and form images, but it is the application of it that gives significance and value. The first application is to get back to taw, and then see the further applications of it later on. In your consciousness you can separate yourself from these false identities and reach ultimate liberation.

March 21, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 24

Explain and correlate with scientific facts why we call this world an energy world, or a dynamic process. Let us take up first the why; that is the pivot of the subject. There are many reasons why we call this world an energy world or a dynamic process, and outstanding among these reasons we have three: A student approaching the study of the wisdom teaching and in preparation for understanding the presentation of the Gnosis as given in the School of the Natural Order, should endeavor to break the old canalization habit tracks of thinking about this world, and about himself as static. It is the static habits of thought, the static state of his consciousness respecting this world that must be broken; once that habit of thought can be changed, a series of consequences immediately follow for instance, a dogmatic attitude is changed into an extensional attitude. The habit of dogmatizing, of accepting statements having a dogmatic basis, of making statements of a dogmatic nature, becomes impossible when ones way of thinking respecting this world has become changed from the static to the dynamic. Any thought respecting a circumstance or event is subject to change and allowance must be made for that change in the statement or in the moment of thinking. This cannot be done except through a forced concentration upon a concept; that is, mentally it can be forced, but as soon as one relaxes from mental attention, his psychological processes will at once revert to the static basis of orientation that means he will dogmatize or will accept dogmatic statements. But just as soon as his orientation is changed from the static attitude toward this world to the dynamic attitude, at once he will unconsciously, as well as consciously correct his habits of thinking and speaking because there will be an automatic check upon his words and upon even the structure of his thoughts. When in the aristotelian age everyone, generally speaking, tacitly, psychologically and unconsciously accepted this world as it appears to sensuous receptivity, as permanent, as there, always was and always will be, etc., illustrated by such terms as the everlasting hills, how real and permanent, and everyone thought they always will be as they appear; then naturally it follows almost logically and instinctively, that the statements will carry that significance. It involves the is of identity that is the way it is, always has been, always will be. That attitude is a great menace and a danger, because we have the dogmatic statements that lead to world catastrophes there always have been wars, and there will be new wars, and

every military man is so canalized in that attitude that he cannot think that war is not necessary. It seems at first glance far-fetched to show that those international conflicts rest upon dogmatism, or upon dogmatic statements, from the attitude respecting this world as static, but it is not far-fetched at all. See how difficult it is for the religionists, thinking of this world as it appears to the senses, as static and real, always was and always will be, and then man as part of this world created by an extraneous creator, and he thinks and strives to expand his consciousness to a higher level. The only way that he can attempt to expand his consciousness is to try to bring everything into his static and dynamic attitude and fit it some way or other; try to bring light into darkness, truth into error. It cant be done. So, the tremendous and far-reaching consequences of the changed attitude can be shown in a variety of ways; this whole static attitude must be given up for the new attitude toward the dynamic process. That is the first reason, and we could go on and on with that reason and show the ramifications of changing from the static attitude toward the dynamic attitude. But for the student approaching wisdom or the presentation of the wisdom as given in this School, he must change that attitude as rapidly as possible or he will not get very far in understanding. The second reason for this why: it is a preparation for an understanding of general semantics; and the understanding of general semantics is the vestibule, not only to cutting asunder erroneous habits of thought (which we shall treat of at length later), not only in preparation for advanced understanding respecting the fundamentals of Reality, but it is a vestibule to a complete transference of consciousness from identity in the objective sense to identity, not with the dynamic process, but with the power which governs the dynamic process. See how that works like it did in the first reason? So long as there is an unconscious habit of thought toward this world as static, what possibility exists to reorient to the power with which one is conscious, to the power which is the creator, not only of the static, but of the dynamic process? No possibility exists. There must be utter and complete surrender of that attitude toward this world as static, as fixed, as real, so it appears phenomenally. This second step is the vestibule to the main Hall of Learning, as the Hall of Learning is the antechamber to the Hall of Wisdom. The second reason is to at least enter the vestibule of progress in understanding, which is utter and complete surrender of ones old system of thought based upon a static universe.

Now, the third reason whenever there is a significant change in cultural thinking, the Ageless wisdom must be restated in terms corresponding thereto. This reason could be termed pure psychology, that we are striving constantly to inculcate the basic principles of the wisdom teaching in the consciousness of the individual, and therefore of the race, because one doesnt acquire the understanding of the wisdom for himself alone. He may think so when he is studying that he is hungry for knowledge and higher understanding, etc. Irrespective of his temporary belief that he is acquiring wisdom for his own satisfaction, he is acquiring it for the whole in which he is integrated, and after he has acquired a degree of understanding, he will experience the urge to share it, and that urge flows from a deeper or higher stratum of his own essential nature. So, irrespective of belief in that matter, one never acquires understanding of fundamental Reality for himself alone; he acquires understanding for the whole and for the growth and expansion and development of the whole. If the scientific and philosophical developments change the structure of a given culture or the structure of a given cultural thinking, then the wisdom teaching must be recast and restarted to become accepted; otherwise it will be relegated to the outgrown past. This point is quite significant for those who study the history of the Gnosis. Down the ages it has been stated in terms which are now obsolete and discarded, for instance, the alchemists. While the wisdom teaching was at one time presented in alchemical terms and language, to do so today would subject one to ridicule, and yet there was a period when that was the only way in which it could be stated to be accepted. While we now look back upon the alchemists, and the outstanding master of them, Paracelsus, as founders of the science of chemistry, they were far more than that; they were presenting the ageless teachings in a language which to the time was symbolical representation; the transformation of one metal into another, which meant to them the metamorphosis of one metal into another. It was by the transformation of one state into another which constituted the real alchemical process of development. But to use their terminology today in the changed methods of thinking would subject one to ridicule. There was another period and another culture in which the wisdom teaching had to be stated astrologically, until that became a symbolical language to the initiates, and those who were so crystallized in the static attitude, the objective identity state, could accept the wisdom in no other way than as planetary influences, because the idea of introducing an influence was a change in attitude which caused them to look outside of themselves that is, outside of their present and limited state for light, for support, for help, etc. But, no longer can the wisdom teaching be described in astrological terms to the advanced intellectuals of the new age, of the New Cycle. We only incorporate the astrological language in our teaching of the

occult to show how to read the Scriptures, particularly the Christian Bible, which is based upon astrological terminology. If it were not for the deference and value in racial consciousness given to the Christian Scriptures in the Occident, it would be much easier to disregard the Scriptures entirely, instead of laboriously trying to describe its symbolical language. It would be far easier to restate, to describe the structure and function of fundamental Reality independently and outside of allegorical languages of the past. Again it is a psychological factor which causes us to reinterpret the Scriptures, because of the position that it holds in the cultural mind in the race psyche. Therefore, we try to correlate at all times in all ages the wisdom teaching with the limitations in development, the limitations in understanding of the period, of the times, of the culture, etc. Today it is a more significant change which has taken place in respect to the consciousness of the educated or the well-read man or woman. That significant change has been labeled einsteinian. We have entered a new period of thinking, a new attitude. I am of the opinion that after the dramatic effects and considerations of the atomic bomb have passed away, the label einsteinian will be given to this most significant change in cultural thinking, and it will be known as the einsteinian age. When we are more familiar with atomic power in commerce and trade, in the motive power of our facilities, the light and heating of the homes, the power which propels engines on land and sea will have become atomic power, then the idea of just the destructive effect of the bomb will have passed out of consciousness, and then the label einsteinian age will be given to it, as we treat the old objective orientation as aristotelian for the same reason. It is in preparation for this new and greater advent in cultural development that we in the School of the Natural Order are restating or recasting the wisdom teaching in terminology suitable for acceptance. But this time, the greater scientists have, with their findings, verified and developed confirmations as never before in any cultural period of the past, the basic principles of the wisdom teaching. So much for the three reasons why. I do not believe that it is necessary to restate what has been given so thoroughly and so much respecting the presentation as it is to correlate with the present developing scientific understanding. Those of you here are so well versed in it that it seems superfluous for me to reiterate it, and in respect to our record of these talks, we have that well accomplished in our literature. Therefore, we are most ready to move on to the next subject in our outline where we will take up general semantics.

But before we pass to it, I want to point your attention to one of the most significant changes in the past thinking relative to the present thinking the change in respect to time. For the first time in the history of racial development on the planet, a new coordinate has been introduced or added to the preceding coordinates respecting space. We now have the new coordinate of time; and in the new frame of measurement, the three coordinates of space and the coordinate of time, new evaluations have come into the consciousness of the race, because there is no event which can be properly evaluated by ignoring the new coordinate of time. When we approach our subject under general semantics, we will apply that by dating even opinions or inferences or descriptions of an event; it all must be dated by reason of the new coordinate, the time factor, against and in which the dynamic process is understandable. Another point that we might mention in passing (just touching a few highlights in the change from the old orientation to the new), the word matter. Two things have happened to it, and we could mention three, the third would be the abolition of the term; it has no validity any longer, if you think how that word, matter, used to be the basis of any thought or expression. But the two things I had in mind that have happened about the word (other than having lost its standing entirely because there is no more referent for it the scientists have changed the referent matter no longer represents something) is that it now is a symbol for phenomena. I do not think that it is necessary for me to emphasize the fact that the word phenomena represents any appearance, mirage, shadow, image, or picture, or some thing that transpires in appearance only. The shadow of the motion picture screen can be appropriately labeled phenomena without the connotation of any reality. So the word matter now symbolizes phenomena to many, particularly in the schools of wisdom; they will use the word matter and the word phenomena as synonymous. So it is quite interesting to see what has happened to the word matter.

March 22, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 25

The first item under our general semantic heading is the abstracting process. After nearly a full life devoted one pointedly to the search for understanding of the ultimate Reality, and in that search studying many systems, I have never found such a great help toward the accomplishment of that understanding as the abstracting process, as set forth by Count Alfred Korzybski in general semantics. In fact, it was only after some measurable degree of understanding having been attained which enabled me to see the help which the abstracting rendered; there was no doubt but that if one had not had that background he would not be able to grasp the significance of the abstracting process relative to the shortcut in reaching clear perception, understanding, etc., respecting the fundamental Reality. There is an outer and an inner aspect to every event, so-called thing or object, representation, presentation, etc., and while the general semanticists, including Korzybski, do not pursue or apply the abstracting process beyond what we call the outer, we in the School of the Natural Order apply it on several levels, both inner and outer, and in presenting the abstracting process as part of this school work, one must not infer that this is the way that the abstracting process is taught in the schools of general semantics or in general semantic courses. Their application does not extend beyond structure respecting linguistic systems. The way we present the abstracting process in our School of the Natural Order does not in any way detract from or distort the application to linguistic structures, nor does it mitigate in the least the application to psychological processes. These applications of the abstracting process are comprehended, while we go beyond those two levels the verbalistic level and the psychic level and apply it to the basic structure of the frequency world from which all abstractions both psychic and objective are made. Now, among the applications which can be and are made respecting the abstracting process, there is outstanding, training of the thinking-principle in differentiating between levels of the frequency world. Obviously, as to the general semanticists, the training is only in the orders of abstraction on the verbalistic level, and the psychologists carry it to functional behavioristic patterns on the psychic level. That, of course, has a measure of validity, but in the application of the abstracting process respecting labels for orders of abstractions in language structure and functional behaviorism, it doesnt include conscious abstracting respecting levels of

consciousness. It is this training of the thinking-principle in conscious abstracting on the lower levels which renders it relatively easy to consciously abstract respecting consciousness or as consciousness functions on different levels or in different states. It is the conscious differentiation between these states or levels of consciousness which is the main objective of studying the abstracting process in our School of the Natural Order. This is exceedingly important for definite, clear, precise, orientation to the synthesis of various levels of consciousness and respecting a given level of a given moment for a given purpose. Our School is in the incipient phases of its formation, and we have no way whereby we can exact a discipline respecting the studies in our School; the freedom from necessity makes for a slackening off of effort at the present date, but I trust the time will come when the courses as given must be acquired thoroughly studied that means and mastered before proceeding to the study of other levels of consciousness. So, with this abstracting process it should be thoroughly learned in the beginning phases of the work in the School of the Natural Order, then subsequent confusion will be avoided at all times by sharp differentiation between the levels of consciousness. When this abstracting process is learned, it is easy to detect and instantly recognize the levels of consciousness so that within one sentence or one paragraph of the written word, the various levels of consciousness can be separated one from another with no confusion. To generalize what I am trying to say: confusion results when relatively higher levels of consciousness become identified with relatively lower levels of consciousness. A student, if properly disciplined (but we dont do it in our School), should be sent back to the grade upon which the abstracting process is given and kept there until he can come out therefrom with the abstracting process thoroughly learned; then he has matriculated and deserves the right to receive higher instruction. But if one starts on the higher instruction without that ability to quickly and readily abstract respecting levels, that higher instruction will more than likely be more injurious to him than beneficial. So, it is with the various grades in the presentation of our School of the Natural Order teaching. The lesser grades should be thoroughly learned before admittance is allowed to higher grades; that system has not been inaugurated in our work and perhaps will not be inaugurated for some forty or fifty years yet, but it will be in due time. So much for the prefatory remarks. With the help of the Structural Differential we learn the abstracting process more quickly. We are always glad and happy to make acknowledgement to Count

Alfred Korzybski for this work, and I wish to go on record that Count Alfred gave me, personally, the right to use the Structural Differential in our School of the Natural Order work. (A series of public lectures had been scheduled for me in Boston, Mass., prior to my going to Chicago to take the work in the Institute of General Semantics, and while there the circulars that they mailed out from Boston were sent to me. In one of my private interviews with Count Alfred, I laid one on the table and he read it; everything was all right except one word the word was: sacred. He fairly scringed over that word, and when he got through scringing around, I talked at length about it, (and I dropped the word thereafter because I saw more than I ever had seen before respecting it) and then said to him, I have told you of my work and with this notice you will see the general character of it. I am applying all I am learning in your Institute in our School and I dont want to sail under any false colors. I am here to get what I can apply in our School. That delighted him and he was for it. I said, I would like to have permission to use the Structural Differential in our work. And he granted that permission. Of course, I did not insult him by asking him to put that in writing, which probably should have been done because of copyright involvements.) In my work I had the Structural Differential and had been using it years and years before, but not in the same form as Count Alfred. I had used it as a camera since 1910 when I first developed the diagram of the light, the film and the projected image. So in principle, I had the Structural Differential thirty years before the date upon which the interview took place. The Structural Differential is to be used as a relief diagram. Always explain the words structural and differential. The word structure is very apparent: it represents a synthetical whole having co-ordinate parts; and the word differential: that which differentiates respecting levels in the abstracting order or in the order of abstracting. There is a natural order which the Structural Differential diagrams, even though one never heard of a Structural Differential or a diagram respecting the orders of abstraction. Everyone, without exception, follows a natural order process in his unconscious abstractions. I have found it necessary to describe the word abstraction because of the inferences which have been developed in the race mind that abstraction means something other than or different from or opposed to, objective, concrete, etc. (and I dont mean cement). Because of this general idea of the word abstract as something other than concrete I have had to explain the word as the process of drawing from. You can draw water in a bucket from the well (to use a crude analogy), and you are abstracting water. To draw from is to abstract. Wherever there is an inference, a conclusion reached; wherever there is judgment formed; wherever there appears an assumption or an opinion, etc., those are examples of

abstracting. In each and every case there has been a certain combination of modalities, attributes, inferences, respecting qualities in the assumption, the opinion, the judgment, etc. The opinion, judgment, inference, assumption, etc., represents the result of having abstracted. So, to abstract mean to draw from and form other qualities, attributes, modalities, appearances, etc. The parabolic figure in the Structural Differential symbolizes, diagrammatically, the energy world. Now, the semanticists will not use that statement; I doubt whether many of them would even recognize the statement. In the Institute of General Semantics they would make the statement something like this: the parabolic figure in the Structural Differential symbolizes the sub-microscopic world, with no further explanation about what constitutes that sub-microscopic world. The only description given is that it is a dynamic process. I watched very carefully to see if they would go further with it; that is their beginning in teaching the abstracting process. The reason why they would not go further in that which they label the sub-microscopic world is that they would have to depart from acceptance in the aristotelian pedantic circles. Those in pedantic and academic and particularly aristotelian circles would have thought they were going metaphysical if the description were pursued beyond the generalization that there is a sub-microscopic world. At the Institute I was most keen and questioned further description of the constitution of the sub-microscopic world, but was brushed off like I had treaded upon sacred ground; and for years I had been trained in pursuing both by thought and experience beyond what is labeled the sub-microscopic world. I detected at once why they dare not open that door. They had to keep that door tightly closed and turn the other way and show the sequence of events called the abstracting process resulting from that from which the abstractions are made. I wanted to turn my back on those results and open the door and pursue the sub-microscopic world and its levels into energy, and through energy into light. But they keep that door tightly closed, and I approve of their method respecting their purpose. They were trying to introduce general semantics into the universities inside the Trojan Horse, and old wise Count Alfred knew that once he could smuggle that Wooden Horse into the walls of Troy it would do the rest. So, the application he adhered to was the Wooden Horse, and it is now inside the universities, and it is inevitable what it is going to do. I not only heartily approve of the method; but I am of the opinion that it is about the only method that could have been employed to have smuggled it into the universities. This will become obvious as we pursue the orders in the abstracting process.

March 23, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 26

It is advisable to begin teaching the abstracting process to beginners with the five physical senses before you direct attention to the parabolic figure on the Structural Differential. Show that the five physical senses are only the instrumentality whereby frequencies are registered. We use the word frequency to comprehend both the wave and the number of waves per unit of time and group the two as the referent for the word frequency. Of the five senses, the sense of sight is the easiest to understand. How does one see that which he calls object? At this point it is well to show the cause of the error in the aristotelian orientation which is described as identity with the effect, with the cause, and by ignoring the intermediate process. An image is formed in the consciousness functioning in its psychic-nature, immediately the image thus formed is identified with a configuration of units of energy from which the frequency registered was derived, that is, the canalization in that identity of image with the configuration develops to the point that there is a complete unconsciousness or ignoring of the intermediate process which eventuates, and it is by calling the attention to the intermediate process that recanalization is effected or can be developed respecting this world as an energy world, instead of it being considered erroneously as an objective world, as a static world. To return to the sense of sight and the focusing of attention upon the intermediate process which intervenes between the cause and the effect, the cause being a given configuration of units of energy that is, the energy world the effect being an image formed in the psychic-nature. How does one see so-called objects or things or individuals? Do not be afraid of reiterating this too much, because you must be mindful that the habit has become entrenched respecting the identity of image with cause and the habit automatically asserts itself over and over. You must also remember that it will require a constant reiteration for the first fifteen years of the novitiates introduction to the new way of thinking, before the old habits, the old canalizations are broken up. (If you will remember that, you will not be embarrassed all the time, as I have been, by constant reiteration.) You will observe they lapse right back after having the clearest mental understanding, because of the deep psychological habits. When they have been broken, the student will unconsciously react; it is not a problem of getting it over on the mental level, because that is

comparatively simple; it is a matter of getting it over until it is established in the consciousness as a process. Let us return again to the question, how does one see? In one of two ways: either by reflected light from the peripheral surface of a given configuration, or if the given configuration is self-luminous, which it is when it is seen as a configuration of units of energy and one no longer functions by reflected light (that is why we call it the lunar cycle so long as one is under the necessity of functioning by reflected light; when one can function by direct light not reflected light he has crossed over to the solar cycle where every configuration is luminous and one does not register it by reflected light). There are many things that have direct light; like we turn on the electric light, then you register it directly; like the firefly; phosphorescence in rotting material or in sea water, and many other phenomena of nature where the reflected light is eliminated. In either case it is the wave and frequency of energy which impinges upon the delicate and most marvelous structure of the eye, and the impingement of these frequencies set up frequencies which are communicated to the neurons, some in the brain, some in the autonomic system, some in the sympathetic system. So, wherever the neurons are located, the frequencies are transmitted to them. Without consciousness those frequencies cannot be utilized; it requires consciousness in some degree of self-awareness to formulate, out of those frequencies received, the image, the picture, the effects; and then we say we see the thing, the object. The whole focus of attention must be upon that intermittent process between the event in the energy world and the end product the formulation of the frequency received into significance, into symbolical representations. You can introduce that term symbolical representations deliberately because it is preparation for some higher work whereby you show that until Reality is portrayed and perceived directly, there is nothing nothing except symbolical representation; but the description of this phase comes later on where you refer back to the simple process of how one sees, and you will then be in a position, after laying this foundation, to teach the mythos; that there is nothing outside of the perception of Reality wave length and frequency, etc. One actually lives in a mythological state, thinking that it is Reality, and that state which is thought real, is the basis for the understanding of the maya. In giving this outline to you of the beginning work, I like to make these references to the advanced work because you have the ability to read further into the teaching and its understanding. But keep reiterating over and over it is by the registry, the reception of stimuli in the form of wave and frequency that we see.

Then go to hearing. (Confine yourself first to the five physical senses.) I am not dealing with this as much as it should be dealt with because this is only an outline developing an idea that seems simple, but you must deal with it more fully because you are breaking up old canalization that takes a long time to accomplish. Show that when one is speaking, there is no sound in the room or coming out of the speakers mouth, except in the consciousness of the one registering the frequencies the number of waves per unit of time; again, if one lacks the instrumentality intact and perfect and has some semantic blockage, he doesnt hear anything. Sound is in the consciousness and doesnt exist anywhere else. If a tree fell in a primeval forest, and no creature is there within the range of the frequency disturbances set up is there any sound? There is none. But to someone there, it is a mighty crash. Sound is in the consciousness, the end product of registry of frequency. Take up smell; it leads more directly and immediately into the knowledge of the psychic world than the other senses. In the absence of any apparent phenomena, one can smell odors, when there is really no phenomena with which it can be identified. There are certain races, the members of which, no matter how much they bathe, still have a characteristic odor, because it is the psychic frequency; this is the reason why the sense of smell will lead to the fact that all odor is psychic. So are the other senses seeing, hearing, etc. But we generally have some phenomena that will justify the mental as a creation. But in many other respects we cannot find anything with which to identify in respect to odor. Again I say the sensitive glands and buds, the delicate area of the cellular structure or our instrument of smell is such that it can register the frequency; but in each and every case, it is the frequency that is set up on the nerves that is carried to the neurons, and consciousness abstracts from the frequency received, draws from, and formulates significances, meanings, in which it functions and to which it gives values (but you dont introduce the value phase yet, because that comes on another level). We, in the objective level and man state, have the sense of smell in common with all creatures. Describe taste and touch similarly. Touch could be described first because it was the first sense faculty developed, and the other four sense faculties are merely modifications of the original sense of touch. It seems to me, through many years of training, to show that the sense of touch is only the registry of frequency, is more difficult, than to start with the sense of sight. That is why I leave it to the last, instead of bringing it out first. Again stress the intermediate process, because to the consciousness of a given individual so canalized in the belief that the objective world, as it appears to his senses, is so substantial and real that when his attention is directed to the actual contact with it, he doesnt see any possibility of an intermediate play of frequency

registry, or waves of frequencies of light or energy; therefore it is more difficult for him to see that the sense of touch is merely the contact with frequency. So, you can either pass it over or slight it, until he gains a clear registry of the sense of sight, the process of seeing, or hearing, particularly, and then he can apply it to the sense of touch, or you can go into more description of it and show what is touched the peripheral outlines of energy that he called the object. Then show the next step, that the impulse that is set up on the nerves by the contact called touch is nothing except frequency, electrical impulses in the form of frequencies; these are similar to the impingement of light on the optic nerve that sets up the frequency. In a similar way it was the frequency that was communicated to the neurons and then to the consciousness which creates the sensation of touch. So, by beginning with the sense faculties, we establish the fact that it is only through registry of stimuli stimuli caused by the wave and frequency, and that there is no other way whereby any individual or any creature can function in what we call the objective world; there is no other way except through registry of frequency, and if there is impairment, trauma in the psychic or neural instrumentalities of registry, then the senses are closed to registry. That does not mean that consciousness cannot function on other levels in its self-awareness where there has been no injury or interference with its instrumentality of registry respecting the other levels. After we have exhausted the why respecting seeing, hearing, smelling, tasting and touching, I believe it is advisable to go to communication before we turn to the parabolic figure on our Structural Differential the radio, television, telephone, etc. Remember that many of us thought and knew these things before there was any radio, or telephone. How excited we were when Marconi demonstrated that we could communicate without wires That is what we have been trying to say all these years! How quickly one becomes canalized to the belief that it always was. It was as exciting to us when we had Marconis demonstrations to refer to, as the flying saucers are today. But now we have the telephone, the radio and images on the screen without any phenomena; just all energy and the pictures appearing and the sound being heard. The wire does not carry the frequency (in the case of the telephone), it only directs and channels it. Why? We are not electrical engineers, but one end of the wire is negative and the other positive, or there will be no flow. One pole is the receiving set and the other the sending, and we have both in our telephone; you place one end to the ear and on the other is the sender, and it is merely positive and negative poles which enable the wire to direct the energy from pole to pole. With these wonderful analogies today we can show that only through wave length and frequency of energy is there any communication in the absence of

it, just nothing. By emphasizing these simple things that we have in such abundance we can move to the radioactive structure of the elements of the atomic table which is a marvelous part of the instruction. All this is merely recanalization because the student must be recanalized before he can begin to consciously function in frequency. What we call taking the journey is not all this description, it is not even the description, it is not even the description of the functions. Expansion of consciousness, growth, accomplishes the objective of the teaching. All this description is the merest rudimentary preparation for the actual effort to function in frequency and with frequency that means to consciously function in frequency. One functions all the time now in the frequency world when he sees and hears and smells, etc., but that is not the point. The point is that the function must be raised to the level of consciousness and one must consciously function in the energy world. The animal has a body and is wholly unconscious of having a body; man has all this marvelous ability and power and is wholly unconscious of it. Man is still in the mythos and still clings to his symbolical representations, yet he has all the power to function in Reality and wont do it. Why? Because he is unconscious of that power. Keep reiterating it, and after about fifteen years you may get him started on his way. Let us go to the structure of the atomic table and deal with it. Have your students read books on the subject, familiarize themselves with the atomic structure, the constitution of atoms until they think in positive and negative units of energy, and it becomes as familiar as so-called mythological phenomena are or have been, and they will gradually begin to graduate from myth to Reality that which the myths are trying to portray are representations. Again, before turning to the Structural Differential, introduce the electromagnetic field. I have taken some simple book of physics and passed the pictures around of the electromagnetic field and called attention to the three factors a positive pole, a negative pole, and the lines of force between the poles. That is the basic structure of the universe, and there is nothing you can think of which cannot be described in terms of those three factors. Pause for a moment and think of the comprehensiveness of that statement. There is nothing that can be mentioned or thought of but what can be described in terms of those three factors. This is the trinity. We are laying the foundation for the higher level of physics, or philosophy, or functional, perceptive understanding of ultimate Reality, which is the highest of all. This calling attention to the simple electromagnetic field is the beginning and foundation upon which the individual will climb to the perception of the ultimate Trinity, the constitution of Reality. So, I always lay a great deal of stress on the electromagnetic field and its three factors.

Going back to the teaching of the structure of the atom the positive nucleus and the negative electrons surrounding the nucleus are that which we label atom; in the absence of either there is no atom. These three factors the positive, the negative, the lines of force are reiterated over and over again, irrespective of the level upon which one can or will function; he will never depart from those three factors; in fact, when he finds himself he will find he is constituent of those three When we introduce the configuration, it is always on the basis of these lines of force; the energy is merely knots or whirls not on the lines of force but of the lines of force; the lines of force themselves eddy, and these eddies are what we label photons, electrons, protons, etc. We must set up this electromagnetic field as our referent and the basis for the description of a given configuration, and later on in the teaching as the basis and the referent for the labels that we will use for the Architect, the Arche, the Demiurge, the Logos, etc. To attempt to introduce these labels is worse than useless; it makes a sort of jargon having no meaning; but if one is careful in his instruction not to introduce those labels until after complete canalization to this world as an energy world, respecting the constitution and structure of atoms, respecting the understanding of the electromagnetic field, then it becomes easy to understand when the labels are used. But they never should be introduced until there is some degree of recanalization respecting the intermediate process between the myth and that from which the myth was abstracted.

March 24, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 27

There is one more factor to which it is advisable to direct attention before turning to the parabolic figure of the Structural Differential, and that is in respect to the feelings, emotions and thoughts. It should be comparatively easy after going through the description of how the physical senses register stimuli in the form of light and energy frequencies, how one functions through the instrumentality of the sense faculties; then bring out the point that the character (when the word, character is mentioned, you can bring in the quality of the guna phase of the instruction, because that word character is another label for the guna or quality) of ones feelings, desires, emotions, and thoughts is determined by the level of wave length and frequency registered. We now have a very wonderful referent which we did not have heretofore it is scientifically established that thoughts do not occur, let alone originate, in the cranium, that they are registered outside of the head. The gadgets with which they register the charge and frequency of the field have located the point or points in the surround of the head, the nimbus, or the aura as it used to be called, now called the field, where the frequency is registered, and the registry is outside of the head. We could go further with advanced students and show how the gunas inhere in the frequency world, in the energy world, but I will not stress that point until later on in the instruction. If the student can get hold of the fact that he can function through his physical senses by the registry of frequency, then step it up one level, to the psychic level, where feelings, desires and thoughts are functions pertaining to the registry of frequencies in the psychic-nature and are not through the instrumentality of the physical senses. There are psychic faculties which we have as the instrumentality for the registry of feelings, desires and thoughts, etc., but so often the feeling impulse and the thought becomes identified with the value given to the image appearing substantive, that is, with abstractions from the objective appearance or the objective world, whereby many psychologists conclude that the emotions, feelings, or thoughts are stimulated by the value given to the sense object. That is erroneous. If we had time we could set it up, but you can bring it out casually in your instruction that there are no two observers that react exactly alike to the same thing observed. It will vary widely with individuals and it will also vary with the same individual at different times. You can mention a non-objective point of interest fear, horror, sweet, sour,

love, etc., etc. where no objective phenomena becomes involved even though with the mention of sweet or sour you might think there is an objective phenomena involved. If there is any confusion over the words sweet or sour, you can confine yourself to the words fear, love, pleasure, etc., where no objective phenomena is in evidence. We see how the feelings, emotions and thoughts develop not from any value given to image appearing substantive, and these thoughts are powerful. Medical groups have proved that a complete chemicalization of the physiological organism can result from the effect of these abstract qualities, such as fear, horror, etc. It is due to registry of frequency in the psychic-nature similar to the registry of frequency through sense faculties. With these illustrations, descriptions, analogies, etc., the student becomes conditioned to consider the frequency world (instead of the habit constantly dominating the consciousness of identifying every psychological effect or experience with the objective world). If he can become sufficiently conditioned to think in registry of frequency respecting the psychological processes, then he has gained a stage in his development whereby he can understand that the most objective functions functions in the objective manifold are also psychic and not so-called physical, not only in respect to the value given and the semantic reaction resulting from the image appearing substantive (that is included in the fact that the objective world also is psychic phenomena, and nothing objective or physical at all). While the value given and the reaction therefrom is most obviously psychic, I am speaking of the thing (so-called), the object, etc. of the objective world as psychic, that is, it rests upon the psychic-nature. If you folks have followed the successive steps, even before the attention is brought to the parabolic figure of the Structural Differential, you will see that the whole process of functioning in the objective world is a psychic functioning even in respect to the image, the object. With these illustrations, descriptions and helps, the parabolic figure of the Structural Differential will have more significance as it is described (far more significance than if the descriptions were started abruptly). Your description has the whole canalization in objective identity upon which to play or beat, and as hard as you can beat, you cannot beat it down immediately. But with all of this build-up, it will be easier to introduce the significance which is symbolized by the parabolic figure of the Structural Differential. Let us turn our attention to the parabolic figure (this is outline only). The little holes in the parabolic figure represent the multiplicity of waves and frequencies characterizing the energy world. I have found that for analogy there is nothing comparable to color; first, for the reason that color is something that is registered; second, that color can be described in terms of its wave and frequency, more definitely than other phenomena; and third, that color lends itself to such a wide

range of shadings. (All of the shades of color can be reduced to primaries, whether you use seven or three, and irrespective of what you label the primaries, because that is beside the point. The point is that through the great range of shadings [running through thousands of shadings] for each primary, it is a very apt analogy to understand the range of octaves respecting the gunas or qualities of wave lengths and frequencies characterizing the energy world.) Now, somewhere along to this point in the instruction even though it is a separate lesson given upon the point, I will bring out the electronic spectrum, and show the known range to these wave lengths and frequencies of energy, calling attention to the very narrow band which can be registered through the sense faculties. This highlights one of the most important points in the entire instruction. It isnt lo here and lo there; it isnt in the caves of the Himalaya mountains, in the desert, etc., because that is what the Scriptural interpretation would require. And then I love to bring in Paul, It is by the renewing of the mind, or we can say it is by the opening of the slit, that little narrow band through which we are peeking. The consciousness of the vastness of heights and depths and powers and the all-inclusiveness of all the worlds of light above and below this little narrow band, depends upon the individual developing the faculty to register the frequency; that is a highpoint in the whole instruction; it is self-refinement, selfimprovement, a self-creating faculty, a self-creating process, the pivot upon which the consciousness of this or that level (or world or heights or depths, etc.) depends. How startling it would be if one could suddenly be endowed with the faculty of just two or three octaves above the range that is registered through the sense faculties; then there would be other worlds which would appear as definitely as this world appears and by the same process. All we have to do is go back to the question, how does this world appear? How do we see it? It is the same way. You students follow through mentally, the consequences, the sweeping and farreaching and revolutionary change in semantic evaluation respecting that simple point. For instance, how can anyone give you anything; he cannot create a faculty for you; if you dont create it, it isnt created. If a man is color blind, what are you going to do about it? You cant give it to him; there is no way you can verbalize that color; all the intellectualizing in the world would not make him see a color, that wave length and frequency; some way or other he has to find out how to repair the inability to register, then he can see the color. So, with the other worlds; they are right here when we bring out of the bud stage faculties which will register on all so-called levels (the heights and depths, the comprehensiveness of the frequency world), the possibility inheres in the consciousness of each and every individual, like the whole tree inheres in the life germ of the seed. When you understand this, as a teacher, a representative of the work, you will never have any impatience when one doesnt see, because if you understand that it is due to the registry of frequency which

enables one to see, to perceive, to see on other levels, etc., there is nothing to be impatient about, nothing to react about. In due time we will all see, but now we see through a glass darkly, but later we will see clearly, face to face; so, it is selfdevelopment, learning how to develop the faculty. But let us get back to the Structural Differential and these holes in our parabolic figure. Out of the multiplicity of holes in the parabolic figure, each hole represents an octave of wave lengths and frequencies. A given individual only registers a few, like the narrow slit in the electronic spectrum. Then we point attention to the strings. We have hanging strings as well as those tied; the hanging strings also represent frequencies registered but not utilized in the formation of the image. We might say the hanging strings would represent secondary frequencies, and the consciousness synthesizes the most prominent or pronounced frequencies and disregards others in the formulation of the image. So, the hanging strings are a constant reminder that there are many frequencies registered which are not used. I dare say the difference between an accomplished artist and an ordinary individual looking at a sunset is that the artist utilizes these frequencies registered, and the other has become conditioned in disregarding them therefore the artist sees color, beauty, contrasting shades, etc. that the untrained artist has not been trained to value and bring forth into his consciousness. Out of the range or number of wave lengths and frequencies registered, some are utilized in the formulation of the image, some are not, and the holes where there are no strings are frequencies which the individual at a given time cannot or does not register at all. Before we go on to the formulation of the image in the psychic-nature from frequencies registered and utilized, let us develop a coordinate which plays a very important part in the non-aristotelian manifold of values, or the manifold which is developed on the noetic level. That coordinate, one of four, which serves as a point of reference for evaluation on the non-aristotelian level or state, is better described by analogy, and I have been fond of using the analogy of someone who is recognized as very highly developed, like the Christ. What is the difference between the Christ and a Hottentot, or a Pygmy of Africa, or the Digger Indian of Australia? In recent years I have used Einstein and the Pygmy. How can we describe the difference between Einstein and the Pygmy? Both are registering wave lengths and frequencies in common, in a certain very limited octave. The one can leave that octave and register frequencies in octaves in an ascending scale, and the other cannot; that is the only difference. The Einstein can function on the level upon which the Pygmy functions, and to which he is limited, but the Einstein can leave that level in a flash and function on other levels. That is the only difference. This range of registry which we

describe in terms of octaves or in terms of states of consciousness, and ability respecting these ranges, octaves, levels, relative to Smith 1 to Smithn, constitutes a coordinate in the non-aristotelian manifold of values. The moment that you pick up the level upon which a given individual functions, you are most kind and considerate, most tolerant and patient, you dont laugh and ridicule, you get down on his level and play with him, and you dont belittle him by constantly telling him he doesnt understand. There is lots of difference in your semantic reactions (s.r.s) when you have this coordinate. I have some sort of frequency connection with Paul because I have to bring him in all the time: I am all things unto all men, that is, I will function on different levels with them, and there is no vice or virtue, etc., to it. I think that coordinate is most wonderful as a point of reference because it gives you so much peace and understanding. There will be more to this coordinate than we are bringing out at this present moment respecting our Structural Differential but this all comes through the consideration of these holes which symbolically represent the octaves of wave lengths and frequencies. I always call attention to the wavy line at the top which is an engineers sign in blueprinting, which means infinite extension the infinite extension of octaves of wave lengths and frequencies component of this world as an energy world. When we get through with the parabolic figure we say it represents the real world from which all abstractions are made; there is nothing else from which to abstract. As we abstract from it, what significance or validity the abstractions have rests upon the Reality from which the abstractions were made. Without that from which all abstractions, or any abstraction, are made, there is no dependability, and there is no confidence and no surety even respecting the abstraction because that underlies anything and everything upon which there is dependence; in the absence of it that is, where abstractions are made not from the Reality, but from hypostatization there is no dependence, as we will see later on when we get to that point in our semantic discussions.

March 27, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 28

After one has exhausted his resources, his understanding and his analogies respecting the registry of frequency in the form of stimuli from which abstractions are made, he is then ready to move on to the next step in the abstracting process characteristics exhibited by the substantive images from which again abstractions are made in the formulation of the name, word, label, sign, symbol, etc. for the sake of communication. For the sake of communication is important, because if individuals at this phase or state on their respective time-lines had any other means of communication, there would be no purpose in the second step in the abstracting process. It is solely and only for the sake of communication. When other means are developed for the sake of communication, the outer word, sign, gesture or symbol will be abandoned and the other method employed. But it so happens that in the natural order process that phase must be passed through of verbalistic communication; therefore, relative to that phase on the time-line, that state of consciousness, we describe the second step in the abstracting process, which is drawing from characteristics exhibited by the substantive image or images. In order to describe these characteristics from which abstractions are made, it is important that we introduce the subject of the gunas to lay the basis for characteristics. There is a far-reaching and extensional purpose in introducing the description of the gunas; that far-reaching understanding which is infinitely extensional, is through the division, the breaking up of the one quality into its many qualities. I can conceive of no better approach to the understanding of how the one becomes many, and yet remains one, than through this description of the gunas. In describing the gunas, I find that it is very desirable to resort to the color analogy again. It is simple to demonstrate even to children with a prism how the pure white light is refracted into its prismatic bands. I hope that somewhere along the way in our School work, particularly when we begin to take the children under instruction, that we will devise a simple gadget whereby the primary frequencies of violet, green and red can be blended, making the pure white light. That will be a very graphic demonstration to the children of the three primaries respecting frequencies; respecting light. However, the use of the analogy of color very aptly describes the qualities that is, the gunas and as with the prism, we can refract the sunlight into its seven

bands, separate the various frequencies one from another and group them together, so one can say each individual, each thing-in-itself (to use Kants term), every individual field, irrespective of its level, refracts the one pure white light according to the structure of the field. Various devices must be employed to describe the result of this refraction besides color. Tone lends itself to the analogy, because we commonly speak of tone quality of sounds, of voice, particularly in singing; and when ones ear is attuned to the gunas in the voice, he can determine the state of the consciousness of the individual, although he may not see him like listening to the radio; one can most accurately place the consciousness of the speaker by listening keenly, like the trained musician listens to the accuracy of pitch, he can immediately pick up the guna in the voice and know by that, the state on the time-line of the individual speaking. It could be said that some voices rasp on your nerves, and some do not; you can listen to another for hours. Why? Because of the gunas in the tone which he enunciates. Again, it is in order to introduce the tone as an illustration of the quality of guna for the reason that later on in the further description of the instruction as given in the School of the Natural Order, you can refer back to the guna in the tone as a preparation for the understanding of the creative sound which sharply differentiates the word from communication, or from creation or the creative force, creative power. But that is another state where the tone, the word is used as the creative force, the creative power, the Logos Itself. The idea of following through with the guna in tone (that is, mentioning it at this point) is to show that in each one of these apparent descriptions there is an esoteric side underlying it, which you do not mention, but you are making preparation for the inner phase of the instruction. But let us return now to the exoteric, the obvious purpose or ostensible purpose of describing the gunas. As the pure white light can be refracted, and is refracted every time we see a rainbow (by the multiplicity of droplets or moisture in the air), so the undifferentiated light, Aditi, becomes refracted through the multiplicity of states characterizing each autonomous field. Therefore, we have a double play upon the thought the guna constitutes the image; it is component thereof; and yet the guna is non-existent when a given individual field, a given individual becomes oriented to the undifferentiated light. There are many levels of consciousness beyond the guna, in the absence of all gunas, Nirguna Brahman; so, also there are many many states functioning within the gunas; therefore a dual play of qualities is the light refracted through a given individual field. None of these factors can be left out; to do so would limit the description of the guna to the field. Let us resort again to the prism: it requires both the prism and the light to produce the color bands. So we must include the two in one act of consciousness to

get the third. In describing the gunas keep in mind how difficult it would be for one who had the ear for perfect pitch to describe that to one who had no ear for any pitch and you will readily see that if you depart from analogy in trying to describe the gunas, you are utterly lost and helpless, because the experience of guna in frequency remains forever on the unspeakable level and therefore on the non-mental level. Only by analogy can you approach the subject of description of the gunas. Any departure from analogy will leave you dumb; it cannot be told, and it cannot be thought, but it can be experienced; one can actually live in evaluation, interpretation and communication, etc., with guna alone. (If you ever have occasion to study the Deva world and how they communicate, you must thoroughly integrate your consciousness in the gunas because that is the only means or method of communication in a variety of ways, both in color and tone and other methods.) When one has as nearly as he can (it is a very difficult subject, I will admit) described the gunas, then he can turn to the next step in the abstracting process the thing or object or substantive image. If the ones with whom you are communicating are conditioned to the language of the School, you can use the term substantive image as a label; otherwise, you will have to resort to the aristotelian language by using the word thing or the word object. As we said in the beginning of this entire outline course, we must bear in mind that when we describe the teachings to beginners, they are oriented in the aristotelian manifold, state, attitude and outlook; therefore, use that language, but you can mentally single-quote the words in order to keep the levels in the abstracting process sharply differentiated. If you neglect to mentally single-quote the words as you use them, you will easily slip back into the conditionality of objective identity. So it is to constantly practice the development of the new orientation, the nonaristotelian manifold of values, that we always mentally single-quote the words which need single-quotes, so that in conversation your mental process does not appear obvious at all to the listener. With this understanding of the purpose that we singlequote the words used, we will say the thing, a given object, exhibits certain characteristics; we can label a few of them to indicate what we mean: softness and hardness and the degrees which are always taken for granted (whether mentioned or not, that is another mental process), opaqueness, transparency, etc., color, smooth, glistening, dull, sweet, sour (we have gone from sight to taste faculty), these labels represent characteristics by which a thing is known. In the absence of characteristics that means to say, in the absence of sensation in the psychic-nature which the characteristics excite nothing is known; there is no way of knowing it. It is by reason of the sensation, the characteristic or the gunas, these three steps, that we know a thing or object. Start with the sensation, go to the characteristic, then

to the guna that is, the frequency world and its gunas. The ordinary person always uses one of that trinity; he says, the flower is pink, the leaf is green; that is only one of the trinity, because he doesnt become conscious of sensation; he is not conscious of the guna in the frequency world; therefore, he takes the characteristic. The frequency itself represents the guna; the lines of force of a given field represents the guna. The aristotelian excludes both ends of the trinity and abstracts from the sensation created in his psychic-nature the modalities, attributes or character, and immediately identifies it with the thing or with the object. So long has he done this, so completely is he canalized in it, it is never questioned There it is. The leaf is green, the flower is pink. Can you deny it? That is canalization in identity the identification of sensation with the thing or with the object. One bright young man, a senior in Yale University, said, What of it, everybody knows what you mean, the purpose is served, so why fuss with any other description? My answer was: If one does not have any urge to move off that level and wishes to endlessly stay on that level of functioning, there would be no purpose; but some of us have the urge to move to other levels, and these mental constructs we give in description are merely road maps and justifications for moving to other levels of perception and function. If everyone could and wanted to remain on just the objective manifold (whether from another level it is treated as maya, illusion or not) then there is no purpose in describing gunas, fields, the lines of force or the creating process, etc.; just stay there in the shadow world, dealing only with shadows, the myths, the substantive images which are mythology. If one is perfectly happy and contented, please leave him alone. Do not disturb him, he will be disturbed sooner or later, just step around very gently. But this description is in the School of the Natural Order for those who are seeking understanding, not to make proselytes of individuals generally or try to awaken them, that is the last thing we try to do to awaken the sleepers. This work is for those who are awakening and beating against the bars of their prison houses, and those only do we try to help; the others could not be helped. In this type and kind of work, instruction is not for the many and never was intended for the many, it is for those in process of awakening. Observe the vast number of sleep-walkers, dreaming while they walk that is believe their substantive images are real; we have no message for them, we have no work to do for them specifically. Of course, in the higher levels anyone that comes out and becomes separate affects the process of expansion of the whole, that is understood. But this instruction is for those who are awakening and are in need of mental constructs. (It is our youth in the Occident which blinds us to the Oriental

method; I still want the road map exhaustively described. Why? Because I am young and because I am an Occidental.) After the gunas are as thoroughly described as your ability and understanding permit because the description is infinite and out of its infinite extensionality we have only a few factors when you have exhausted a few factors in describing them, then turn to the disc on the Structural Differential. Again we have strings attached and not-attached, and again we have a multiplicity of holes, like when we abstracted from the vastness of the frequency world. The holes where there are no strings represent characteristic gunas respecting the thing or object or component thereof. In the constitution of any given thing or object there will be found a multiplicity of characteristics that we never register or cannot register until we are much further developed and have psychic sight, and beyond psychic sight clear perception of the ultimate structure and constitution. So at a given point, particularly in the abstracting process, there is a vast range of characteristics and gunas, etc., that we never register. Out of those few that we do perceive, that we do become conscious of (we do not use them all), we abstract the label we are going to attach to that thing or that object. There are only a few of the characteristics that we formulate into the name by which, in our particular circle, it will be known. Our particular circle because every circle will develop different labels for the sake of communication. There are a few characteristics that we gather together and formulate the label to symbolize it, and by which it is known; we therefore have the name, the word, the second order of abstraction, the second level in the abstracting process.

March 28, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 29

Among other factors, the non-aristotelian orientation is characterized by the absence of dogmatism, dogmatic statements, self-opinionations, etc. This absence of dogmatic statements, etc. is based and is due largely to the fact that this world is a dynamic process and therefore non-static; consequently any statement made dogmatically would be erroneous on the grounds that before the statement could be completed, changes have eventuated respecting that which was spoken of or about. But there is another factor that enters into the inability to make a dogmatic statement or the exclusion of dogmatic attitudes: that basis is found in the first and second orders of abstraction. In the first order of abstraction there is recognition that there exists an infinite range of frequencies not registered at a given state. In respect to our teaching in the School of the Natural Order, one would have to reach complete identity in consciousness with pure-being (Sat) in order to comprehend in consciousness the totality of frequencies any state or stage short of that would find itself outside the limitations of all-ness. So, when one is just beginning to awaken to the consciousness of this world as a dynamic process a vast incomprehensible energy system and in that state of awakening he stands, as it were, in the presence of its illimitable, infinite vastness respecting the range of wave lengths and frequencies both of energy and light, he is vividly aware of the multiplicity of wave lengths and frequencies of energy that he does not register at any given moment and respecting any given event. Then when one becomes fully conscious of how he abstracts from frequencies received, and that out of the small range which he does or can register, all of those frequencies registered are not utilized in the formulation of the image in the psychicnature; therefore, one never comprehends all in any given opinion or attitude or statement; so the consciousness is impressed more with non-allness in the nonaristotelian orientation than with allness. The same applies when the abstractions are made from the substantive image; the image exhibits a vast range of characteristics which are not comprehended in those few characteristics which can be perceived. For instance, let us take any given thing and see how it is only the surface and superficial factors, and only a few of those, that are valued as characteristics, whether those characteristics are attributed

to the thing observed or to the observer. Then let us imagine the microscopic world, and then the submicroscopic world, for both or either are not included in the characteristics by which the label is given. We could make some exceptions from the general rule the laboratory worker, where the grouping, the arrangement of the molecules are known, and from the knowledge of the arrangement of the molecules, as characteristics of certain phenomena, a label might be given and often is, because sometimes out of an abbreviation of chemical terms or labels a trade word or label is given, like nylon. But with those few exceptions the microscopic world characteristics are not included; generally the submicroscopic world characteristics (and we might add the energy world characteristics which would be classified as submicroscopic world) are excluded or not registered, so that there are very few characteristics that are grouped in the consciousness which suggest the word, the label; therefore the hanging strings on the symbol of the substantive image on the Structural Differential. The further one grows in the understanding both of the characteristics in the second order of abstraction and in respect to wave length and frequency in the first order of abstraction, the less inclined he is to say all about anything; in fact of the matter he becomes overwhelmed with chagrin if he slips occasionally and says, I know all about so and so. He feels like the cockroach when the light is turned on, scurrying to find a crack to crawl into. So, we stand in the presence of a vastness of which we know relatively nothing, just plain nothing. Show the door of your consciousness to that little entity allness, it will depart, and your opinions, your ideas, your assumptions, your inferences will never take a dogmatic guna quality. This is quite important for the growing and developing student, it not only introduces him to what is called extensionality, it also introduces him to what is called charity, because one becomes very charitable toward himself and toward others. That leads into a high level characteristic called compassion. There is no criticism anymore in the consciousness; those factors cannot dwell in the consciousness that realizes non-allness, because if you will follow through with the thought closely, that criticism, the tendency to react, is based upon your self-opinionations, and the basis of that is dogmatic, which develops out of the old static orientation. So, you see there are far-reaching effects upon the consciousness of an individual that just begins with a simple fact that he can never contact, comprehend all the facts and never comprehend all of a given configuration or substantive image. Therefore he becomes very extensional, which is the referent for non-dogmatic, non-opinionated, non-critical attitude, charitableness and compassionateness. You will get a different referent for the word compassion, because it is generally considered to be based upon love, forgiveness, and there is no love or forgiveness in it. To say that one loves so much that he doesnt hold anything against another is nonsense. Compassion is breadth and depth and height of

understanding and it doesnt have any forgiveness or love either in it. The greater ones are filled with compassion because of breadth, depth and height of understanding that a given situation, a given person in a given statement, in a given reaction, in a given action, etc., etc., doesnt comprehend all. In your teaching of this phase of general semantics as incorporated in our School of the Natural Order, lay great stress upon the non-allness doctrine. As students of the School, think of it a great deal, study it a great deal; you will not grasp all the implications in your study because it leads into ever widening spheres of understanding. You can start with the simplest little factors in the form of an opinion. Start with the recognition that there are many factors you do not know, or that you cannot make this judgment or could not react in a certain way if you knew more of the factors. That is elementary and simple, but start that way and see how the extensional consciousness widens and widens to that level of infinite compassion and even beyond that. While we briefly touch upon it and mention a few factors, it doesnt mean that we have comprehended the allness of the subject or doctrine of non-allness. A great One said (it is attributed to Solomon), With all your getting, get understanding, and that is the loadstar which has drawn me more than any other factor; I crave understanding because I find that with understanding all of these other states and conditions and factors, etc., follow. All charitableness and compassion and nonreaction and non-dogmatism and non-self-opinionation follow from understanding understanding the infinitude of frequencies, of characteristics, of factors, that we do not have and do not possess and make allowances therefor and that making allowances means to say one cannot make a positive, dogmatic statement about anything. Now we understand why Count Alfred said, When a statement is made that a thing is, it isnt. That statement is valid on the grounds that understanding reveals how much is left out of the factors from which the abstraction that is, the statement was made. So, before we leave this subject of non-allness, allow me to impress you with its importance and to think of it often and ruminate upon it, because it is vast in its extensionality. As we proceed with the description of the abstracting process, I would like to call your attention to how the integrating point on the time-line in respect to a given individual, group, culture, etc. has been found to be one of the most significant indexes as representation of the basic state of development of a given individual (his point on the time-line). As you learn the deeper significance of the abstracting process, the more clearly this image stands forth in your consciousness as a student. There was a man by the name of Buell who devoted his life to the study of aborigine tribes. He would live for years with one tribe and then for years with

another tribe, learning their language, the symbolical representations and the limitations thereof. He went from that study to the study of the sounds of animals, housing himself for months in cages in the jungles of Africa and listening to the sounds uttered by chimpanzees. It was through that study that he learned some tribes could abstract only to the second level; some could abstract to the third level, but he found no aborigine tribe that could abstract to the fourth level. It was indicative of their state. From my study of little babies as they exhibit the base of their time-line and condense it (the first periods are condensed in each round of the palingenetic cycle), I discovered that there was a period in the aeonian past when one did not abstract beyond the first level. That is stepping the peg back further than Dr. Buell discovered. This is indicated if you will watch a baby reach for a moonbeam or a shaft of sunlight. It has no discrimination between that beam of light and a thing or object; that means that everything is one: rock, tree, dog, cat, animal, man, etc., are just objects, moonbeam or ray of sunshine are objects; where everything is one, and the label for that thing is object, that indicated the inability to abstract beyond the first level symbolized by the disc on the Structural Differential. But the child will pass beyond that phase and will repeat the order of abstraction and will learn a word for a given object, and then can go on from there by learning words to symbolize or represent other familiar objects; that is abstracting to the second level. So it is, with the growing of each individual out of the unconscious into consciousness. There may be ages in which the consciousness could not abstract above a given or certain level. We find that rule applies also in respect to teaching philosophy, mathematics, the study of psychology, etc. because we find certain individuals who can abstract way out beyond the many of the race in which that individual was born and to which he apparently objectively belongs. We also find that this applies to developing cultures. The East Indian can abstract easily three to four levels beyond the Occidental. The Occidental reaches a certain point in his abstracting and stops; it is the inability of his state and neural structure, which are representative of his state, of course; he cannot abstract beyond his state. But there are always the exceptions; we cannot judge all members of a given race by even the first million or second million or five million or forty million examined, because we will find yet an exception. So, when a given tribe or culture is mentioned, the average mean is that to which reference is made. I have one more point on this abstracting process, and it is significant. As there are orders in the abstracting process, so there are orders respecting groupings in the energy worlds and light worlds. To illustrate, it could be conceived that there is a

group meeting in which one hundred individuals are in attendance. To one limited to the objective manifold level that is, a good aristotelian he would group them all on one level. But a non-aristotelian, and I must admit a highly developed perceiver in the non-aristotelian orientation, could group them on one hundred levels. That does not mean to say that every group of one hundred individuals born represents one hundred levels; I said it could be conceived. There may be one hundred individuals in one room on one level, or at least a few. Let us conceive of one hundred individuals in one room and that each represents a different level and a different society, meaning a different band, a different group respecting the submicroscopic world (if we were in the presence of nothing but aristotelians), but understanding the psychic world as we do, and understanding the noetic Mind-level as we do, and having some indication of the light spheres beyond, we could say there are orders respecting each state or each level and that each individual, whether manifest in his physiological organism or not, is a member of one or other of these groups on these various levels. Now I go back to the statement which to me has great and far-reaching significance: there are as many orders of beings as there are orders in the abstracting process, with gradations and shades respecting each order. So these would be generalized orders with quite a range of shadings respecting each. As the esoteric student learns these orders and learns how progression is designed to fit a structure which we have to label cosmic structure respecting the states of consciousness, respecting Aditi, and that progression is from one order to another order, one graduates from one order and identifies himself with another until all orders are fulfilled in a great unity, and that great unity ends where the abstracting process began. Everything is one; it ends there. And the cycle of the abstracting process is complete.

March 29, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 30

We will take up two items under general semantics this morning in our lesson non-identity of word with thing and reification, hypostatization, respecting words, etc. In approaching these two factors in general semantics and as described in our teaching, we approach the most difficult points to adequately get across to those canalized in identity. I have witnessed Count Alfred Korzybski struggle with professors in our universities. Some of them in the groups were Ph.D.s, and after struggling to get the points over to them, he quit in manifest despair. I am of the opinion that Count Alfred passed on with the sense that he had utterly failed to establish this point, because in an interview with a Time Magazine representative he expressed utter disgust and disillusionment with those who verbally subscribed to his work and his teaching, and in this interview Count Alfred was quoted as saying, The great wonder to me is that the authorities have not had them all incarcerated. But he went on to explain because of the utter failure to grasp his basic structure, and in that failure misrepresented and distorted his work. This is particularly obvious of those who have written about general semantics, as their published books portray their utter lack of understanding. Need we despair because of this evidence of inability to grasp the most fundamental points in that science which has been accepted as semantics? No, not by any manner of means, because a time factor is involved and not a sufficient duration has been allowed; evaluation in these respects is not possible until we have had two to three generations growing up from infancy in the instruction respecting the new canalization. Like the old clich of our grandparents, You cannot teach an old dog new tricks all of this difficulty of presenting a difference in attitude, outlook, orientation, etc. lies in the pattern of the psychic-nature; when the pattern of the psychic-nature becomes established it is exceedingly difficult to alter or change it. It can be done, but it is exceedingly difficult. And when we grasp the fact that characteristics, qualities, etc. of thinking are determined by the psychic pattern (and not reversely), clarity respecting understanding is then relatively easy and impatience becomes obviated.

I present these difficulties, as encountered by Count Alfred, as a little preparation for this visit on these two points, so that you may not be impatient with yourselves in not being able to function unconsciously (as well as consciously) in the new and changed methodology respecting outlook, attitude, semantic reactions, etc. The way for a given individual to change the pattern in the psychic-nature is to deal with a point such a long, long time, ruminating on it, thinking of it, studying it, that as the piece of iron placed in the fire will partake of the quality of the fire, so the psychic-nature, through impression, and particularly suggestion, because thinking upon the subject operates on the personality pattern of the psychic-nature as suggestion until it will begin to react to the suggestion and the new pattern will become incorporated, and the former pattern changed. So, it is only a matter of impressing it, and that, of course, is suggestion. Then gradually, not precipitously, you will find your reaction changing that is, your functioning in this or any other respect where the same approach is incorporated, changes will take place. Before taking up the identity of word with thing, I wish to go back to the first order of abstraction and where the first order of abstraction has been developed unconsciously, without exception. That process of abstracting from frequency received through sense faculty is unconscious and I believe it is part of the natural order process that it is done unconsciously. However, the fact is quite evident that when the first order of abstraction is accomplished, there is also an unconscious identity of image abstracted with the configuration or configurations from which the frequencies were derived, whether by refraction of light or by direct impression. Referring back and in respect to sight, to the self-luminous thing or object, like the glowworm, the firefly, phosphorescence in rotting matter, etc., and then the sense faculties always operate by direct impression of frequency, like the smelling and tasting, hearing, except by echo; there is a reflection comparable to sight where light is refracted, that is echo in the sight, like the hearing of an echo and not direct frequency from the object or thing. The point is that when the image is formed in the psychic-nature, it is unconscious identification with that from which the frequency is received. This unconscious identity of thing or object or substantive image with the energy world, or a given configuration thereof, forms the basis for the identity of the second order of abstraction with the first. If the first order of abstraction, in some way or other unknown to us, could have been non-identified, then the very basis for the identity of the second order of abstraction with the first order would have been obviated. But that is wholly established in the consciousness of a given individual. That identity of the substantive image or thing or object with that from which

frequency is received is already established in the consciousness, and it forms the basis of the identity of the second order, the word with the first order, the thing. We cannot go back and do anything about it; there is no way of preventing it; it is only now a matter of raising to a higher level in which the old, false habits, erroneous methods are corrected, from or on the basis of higher level perception. Now, all that is said about the habit being formed unconsciously would at some future date (and we would have to put that date several thousand years ahead of where we are) have to be dated, because we can conceive of a frequency environment of a culture wherein the consciousness of the energy world is full and clear and no abstractions made from it. It is indicative of a period on the time-line that the abstractions are made and the identity with that from which the abstraction is derived, and the unconsciousness of that identity becomes symbolical representations of a state or stage on the time-line in the natural order process. Here is the point without laying the foundation of how easily, unconsciously and apparently naturally each drifts into it the particular point, the identity of the word with the thing; the identity of the label, sign, symbol, word, with the thing or object (that is, with the first order of abstraction) transfers meaning from the thing or object and that from which it is abstracted to the word. There is the most difficult point in general semantics to understand that transference. Jump ahead in the developing process of a given individual to where he is so canalized in that transference that it never dawns on him to question the statement, What does the word mean? What meaning does the word have? Let us go to the dictionary to find the meaning of the word. Lexicographers define terms, define words just semantic blockage; stop right there. Listen to the aristotelians, particularly in intellectual groups, Let us find the meaning of that word. Let us look up the meaning. How do you define it? As Voltaire said, If you discuss with me, define your terms. Tell me the meaning you have respecting the words you are using. When all that is said to the aristotelians, they dont see anything wrong. It is right. Isnt that the way it is? etc. Please let me put a little advice in this talk to you. When you encounter that reaction on the part of anyone, do not press the argument that the word has no meaning, that it is only a sign, only a symbol for a meaning. Do not press the point, get around it some way and leave it. Why do I offer that suggestion? Because of the utter futility in a few discussions or in one that would go on unvarying lengths from day to day or month to month, etc., the inability to change the pattern of the psychic-nature. You are not trying to put something over to the intellect by establishing this point. You are trying to change the pattern of the psychic-nature. It

is exceedingly difficult and cannot be done by discussion and argument. You must begin to use the other faculty of sharp differentiation between levels, and when you recognize an individual is on a certain level, the part of wisdom is to discuss with him in a way, or manner suitable to his level and keep your own knowledge respecting other levels upon which he doesnt and cannot function from intruding in any way. See how clever you can be in being all things to all men and confine yourselves to his level while in association or discussion with him. That is a very valuable suggestion, because anything else is egotism; you are trying to throw your weight around or strut your stuff or convince him with arguments. Go back to changing the pattern of the psychic-nature; he has to do that over a long period of time; he will have to do it if it is done; another one cannot do it for him. Here is another suggestion. If you occupy the position of teacher then you do not side-step these points, you may not press them unduly, you ease along with the student, because you know that you have to until the change of his psychic pattern, and that will not come about through your mental constructs or verbalization and discussion (and you will never argue). It will come about with the synchronization of his consciousness in his psychic-nature with the frequencies of your consciousness. That will bring about the change more immediately than anything else. If it were not for that factor, there would be no purpose whatever in the teacher-student, guruchela relationship. It is like one candle lighting another candle without becoming impoverished; the candle is still as strong as ever with its light, and that lighting another candle is the consciousness response to consciousness through the instrumentality of frequency synchronization and relationship. That is the only contact consciousness has with consciousness frequency synchronization and relationship. That changes the psychic pattern. With that exception, if one is in relationship to you as student, then you do not side-step as readily the issue of the point now before us the identity of word with thing. But let us go back and show the far-reaching consequences respecting this transference of meaning from (allow me to use a label) the world of true significance, instead of saying from the Truth, because that is always a vague term to me; I try to say the Truth about Reality, to make it less vague. There is no referent anywhere for Truth. Using the term transfers meaning from the world of true significance to the word, sign and symbol. This switching of meaning from the world of true significance to the symbol, in this case, the word, would not be so serious in the long run if it were not for the habit that is formed in the psychic-nature; it becomes conditioned, a pattern becomes established and set, sometimes hard set, like Lots wife.

What habit becomes set or established? The habit of thinking that word has meaning, because now the switch, the transference has been effected from the world of true significance to the symbol. I say that transference would not be so serious in the ultimate analysis if it were not for the habit that is formed in the psychic-nature, because when the habit is formed, later on words having no background referent in the world of true significance are evaluated as having meaning; and now we come to the reification and hypostatization of words. You must follow through there carefully with your thought directed to the psychic-nature. Now it becomes serious instead of inconsequential because the next step is to live in verbalism as reality, and when you live in verbalism as reality (go back to the transference of meaning from the world of true significance to the word), you have the end product of mayaistic orientation, living in maya, living in Avidya living in Avidya with such vehemence, so firmly convinced of validity, of factuality that they become utterly blind to the world of true significance, and they become intellectual orators with vast appeal and they persuade hundreds and thousands of other blind ones, until cyclic catastrophe results and overtakes them; then these blind followers of the blind leaders do not understand what takes place and how it takes place, and they have only one way of showing their reaction they strike blindly and try to destroy that which they heretofore looked up to and followed, their intellectual leaders and ecclesiastical authorities, and we have then the swing to the extreme that we call revolutions. They have the true instinct with no understanding; their true instinct knows they have been misled and they strike blindly against those leaders. Have you lived long enough to see the crowd, hands up, Il Duce! throngs? Did you see the picture of him hanging like a hog in the market by his feet? Hitler was wise; he wouldnt let them get hold of him and hang him up, which they certainly would have done. What has that to do with what we are talking about? Everything, because we are dealing with the causation of all that verbalization, wordy stuff leads to. Meaning is given to the word, the utter and complete blindness to the world of true significance, which words are supposed to symbolize. That is why in our teaching every once in awhile we will say without pressing it: all words have one meaning, all words have the same meaning they are symbols; they are supposed (because of the vast number of words that have no referent in the world of true significance) to represent meanings. But thousands of them represent no meaning; therefore, they are noises, bla bla about tra tra. There is no referent anywhere in the world of true significance. It is my opinion that to escape from maya, Avidya, darkness, ignorance, etc. is to understand this process of abstracting; consequently I lay great stress upon

learning the abstracting process, because I am of the opinion that it clarifies understanding and more immediately will orient the inquiring one to the world of true significance. This will become more apparent as we proceed with the orders of abstraction, until we get to the higher levels in the orders of the abstracting process, where we depart from the world of true significance and have nothing left except verbalism and live in that delusional world of meaning attributed to words, to symbols. No matter how intellectual one may be in attributing meaning to words, and his ability to define words (because that is given great value in certain circles), he is no different from numerologists that take another sign or symbol and develop an elaborate (maybe not so elaborate) definition respecting the symbols, digits and numbers, and then tries to read meaning into the numbers that is the symbols only. There is no difference in my estimation from the one who has become developed eruditionally in defining words, to the one who reads great meaning into symbols, astrological, uranographical, numerical symbols. All are apparently developing great erudition and it is only the attributing of meaning to symbols, and it is by reason of that fact that we in the School of the Natural Order do not and cannot accept astrology in any way; we cannot accept it on the basis and on the grounds that it is attributing meaning to symbols. So, we cannot accept numerology, where the basis is attributing meaning to symbols the same basis obtains in each and every case, because in the consciousness of those who become identified in reification and hypostatization, they operate as forces, as powers that is, they can conjure with words, conjure with symbols for numbers and the starry heavens. So, it is a conjuring, mumbo-jumbo, drum-drum business from one end to the other. Medicine men are still with us, and by their conjuring hold high and responsible positions where the lives of millions and the orderly continuance of cultures rest in their shaking hands. They wouldnt have a raveling to hang anything on if the mayaistic veil could be pierced and they could be seen, and it wouldnt be a very pleasant sight, because they are filled with pollution and dead mens bones and of unseemly things. Do you think for a moment that we are not dealing with tremendous and farreaching consequences? We are at the heart of the causation of world troubles. How did it begin? By switching, transferring meaning from the world of true significance to the symbol and the unconscious habit formed of looking to the symbol. That is why we say they are living in myths; it is mythology. That is the Avidya; that is the first veil that must be pierced to effect the first crossing. Even with the consciousness oriented to the psychic-nature that process is easily seen the process of unconscious identity of substantive images with that from which the abstraction was made, the unconscious identity of the second order of abstraction, the word, with the first order of abstraction, the substantive image. Once the substantive image can be perceived

not conceived as what it is in its essential nature a picture, an image, a mirage no longer can there be any deception respecting it, no longer can any value be given to it. That is true emancipation, that is true liberation from the semantic reaction from the value given to the symbol. And that one is preparing himself to stand in the world of true significance, which will never deceive him; it is light and joy and happiness without alloy, the world of the Wondrous.

March 30, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 31

The third order in the abstracting process represents a change in the developing consciousness, it also represents faculty to differentiate respecting classifications not only in respect to the first order, but in labeling the classifications; therefore, it is classification of the second order in the abstracting process. At first it seems that it is only the classification respecting the first order of abstraction, but it involves a classification respecting the second order as well. When this third order in the abstracting process is developed, or I should have said, when it is beginning to be developed there is no differentiation between the second order in the abstracting process and the first order in the abstracting process; to the consciousness, to the perceiver the word is never separate from the thing; there is such a blending of word with thing that it is merely a classification of word with thing which is considered a classification of thing. As one works his consciousness, his understanding into the third order in the abstracting process, he begins to realize how young he is, how young the race is. As we begin to realize our position in relation to the abstracting process we must not turn toward self-depreciation, rather we should utilize the ability to abstract to the third order and place the state in development in its proper relation to the point of the past and the future on the time-line that is, as we begin to understand the third order in the abstracting process, it is extremely deflationary to the ego-sense, because the brevity of our understanding relative to what there is to understand becomes more and more voluminous, becomes more apparent. For instance, there are many native tribes which cannot abstract to the third order at all, and sometimes in pointing out that fact with little reference to our respective selves who are studying the abstracting process, we feel quite proud of ourselves because some native does not abstract to the third order. He emphasizes our poverty in the same respect and how we have not scratched the surface respecting ability to abstract to the third order. So, we are going to locate ourselves with the help of the Structural Differential, that we are just emerging into the third order in the abstracting process and havent gone much beyond it; we recognize our kin with the primitive, and it also points up our own respective infantilism. For instance, how many can classify very far respecting any given subject or object. Let us take these things with which we are

more familiar and see how far we can abstract respecting them. Take the plant life. How far can we go in abstracting? Can you recognize 10, 50, 100 species, genera, etc? L. H. Bailey, who has devoted his life to classification respecting plant life has abstracted fifty thousand genera. Take the best of those who work with plants and even though they could go to the second or third hundred, see how little they have learned respecting one subject. The abstracting process begins with grouping separate specimens, things, by similarities. It hasnt been very long ago (referring again to the plant life) that plants were classified erroneously, because certain specimens exhibited in appearance only similar characteristics, they were classified as belonging to one group, and after the Mendelian law was discovered, then lost and rediscovered. Several hundred years later they had to revise the textbooks of that day and classify genera according to number of chromosomes in sperm and ovum, because that formed a more fundamental basis for classification, instead of just the phenomenal appearance alone in the unconsciousness of structural basis upon which classification should be made. Our highest and best scientists of our period are just now learning the structural basis for proper classification of the elements of the periodic table, because that structural basis was unknown and now is just beginning to be known, and the knowledge is just dawning of how to determine, to measure, the constitution of various atoms, until now an entire new science is being developed respecting classification. But take the average individual that doesnt specialize in study and development respecting one subject, how many can classify respecting the most common things? For instance, what is more common to a given individual than his physiological organism? How many can classify into groups the cells of the body? Very few. It is a specialized study; one has to devote some little time to the structure and function of the cells in order to classify them. Mention the most common thing with which we are in association; no classification in academic class of human species has as yet been made respecting the organs of the body. I do not mean to say that the anatomist or physiologist cannot distinguish between liver and spleen or heart and lung, but they have not classified the organs of the body respecting the differentiated fields which each configuration that we label the organization of the body represents. But let us come back to the laity and not think of the specialists in these fields of effort, study and labor. How many can classify respecting the rocks or minerals? It is the exceptional one. Take the study of crystallography; how many of the laity can classify in that field? Let us take another example. I am just pointing up the order in the abstracting process where we are. Most commonly we see men and women peregrinating on their hind feet and we say man or woman (or we say man in general); there is a vast range

in the orders which each individual represents, and very little classification is even known about those orders which each represents. Take the word evolution which is a high order of abstraction. We havent reached that order in the abstracting process, yet we apply the term, evolution, to plant, or human life levels generally. How many know there are nine separate lines of evolution on the planet and can classify those nine lines of evolution? Sometimes in the study of the wisdom teaching we learn to classify in respect to two of those nine the human and the Deva lines of evolution. But even those who have mentally learned the labels for two of those nine lines of evolution, cannot differentiate one group from the other in actual contact and association therewith. So, no ability to classify is yet in evidence. We have not as a group emerged into the third order in the abstracting process; we respectively are on the periphery of this third order in the abstracting process. In giving this to beginners, treat this inability to classify very lightly and throw the subject onto the mental level, and mentally and verbalistically describe the abstracting process, and leave the functional part of it obscure; dont bring it out too pointedly. You should do that only with the more advanced students. But with the beginners, just verbalize and mentalize about the abstracting process, but dont try to abstract because you will find yourself embarrassed if you have any egotism left, and your students will think you are belittling them. Even though one says to another who is not thoroughly acquainted with him, I do not know very much, the other one thinks he is foreflushing or that he is modest or humble. But he is none of those qualities which those labels symbolize. As one begins to realize how utterly insignificant his knowledge is, he just states a fact he doesnt know anything yet, and is frank to say so; there is nothing humble or modest about it and you are not foreflushing. Just take this third order in the abstracting process and realize how little you can abstract, particularly respecting fundamental structure as a basis for abstracting. Well, you just heave and sigh and say, I dont know a thing. We can verbalize a little about it but cant abstract to the third order respecting most things. So, we have a wonderful camouflage, we have a wonderful mask that we can play hide and seek behind; we can mentalize and verbalize and it passes, and we get by with it. We peek out around the edges of our mental and verbalistic masks that hide (not our poverty) our state. That is legitimate as psychology where others would injure you, but it has no purpose where there is no threat of injury. It is too bad that we have to defend ourselves against each other, but that is our level (racially speaking) of development. Let us turn to mentalizing and verbalizing about the abstracting process, instead of laying the emphasis upon functional ability in the abstracting process. The

third label on the Structural Differential diagrammatically represents classification, the grouping of species, genera, according to similarity of characteristic or similarity in basic structure. In respect to the use of the total similarity in the abstracting process, we should avoid the word which we are prone to use sameness. In the study of semantic differences we discover there are no two things which are identical. While superficially they may exhibit similar characteristics, and that similarity is so closely allied that one cannot be distinguished from the other, even under closer inspection, like microscopic examination, like going into the guna quality of the field respecting each, even in respect to its molecular structure, etc., there still will be wide differences. So, we will again have to remember the factors left out, or the factors of frequency non-registry and avoid the use of the terms, same, identical, etc. To maintain the extensional attitude, to keep always on the extensional side and avoid the dogmatic nuances in respect to the words it is the same; it is identical we shy away from dogmatic statements and keep extensional, remembering factors left out, not known, etc., we say similar structure, similar characteristics; so, classifications are based upon similarities, not identity, not sameness, similarity of structure thinking of genes and chromosomes, thinking of molecular arrangements of cellular structures, thinking of atomic groups in the molecular structures, thinking of electronic energy world, wave length and frequency configurated, etc., etc., we say the characteristics appear similar and therefore our classifications are based upon similarity. This ability to differentiate respecting things and objects, this ability to classify, represents the third level in the abstracting process. Now mentally and verbalistically we can move to the fourth level in the abstracting process, where we recognize in our secret knowing that we cannot function on that level; it is beyond us. We are learning to function on the third level; we are just on the periphery in our racial point on the time-line, and respectively we are on the periphery in the third order in the abstracting process and havent entered it yet. Naturally, if we havent entered the third order, we cannot abstract on the fourth level; we can verbalize about it, because it is mental wherever the word is used; it is not functional. When we function we do not mentalize about a thing specifically or generally; we are beginning to learn not to verbalize. Six hundred and forty years B.C. Lao-Tze said, He who knows, does not teach. Anyone who teaches doesnt know anything yet, because he hasnt learned enough not to verbalize. Today I would like to paraphrase Lao-Tze: He who knows, never verbalizes; he who doesnt know, and the less he knows, bursts into speech and verbalizes. I am of the opinion (and I am not kidding you or myself either) that verbalization is a camouflage of our profound, fathomless ignorance. Dont impute

any modesty to me respecting that state; at least give me the credit for elementary honesty. I realize how infantile I am and all infants are lusty; they like to make noises. We are infants and like to make lots of noises. When we grow up a little, to paraphrase Lao-Tze, We know; we will no longer verbalize; that is, we will no longer teach. But we are still infants and love to make noises; we even love to hear it. One of the most incredible things to an Englishman is how crowds will sit for hours on uncomfortable seats listening to somebody verbalize. If we cant make the noise ourselves, we enjoy it vicariously. We can talk long and loud about that which we do not know; if we did know we wouldnt make so much noise. So, we are verbalizing about the orders of abstraction and have reached the fourth level the ability to distinguish one of a class. Here is where the knowledge of fundamental structure comes in. It looks easy, but it is extremely difficult to take a minute particle of a given thing, to isolate it and classify it. That is the ability to distinguish one of a given classification. A few can do it with the aid of a microscope and other devices (electronic devices today; its lines that it will portray on the spectrum) and other methods can be employed to classify. To classify is an ability that few possess and hardly any can do it functionally. With the aid of spectroanalysis, measurements of wave lengths and frequencies, cellular, molecular, atomic structural classifications can be made, but keep that on one side and keep on the other the ability to register the frequency and sharply differentiate respecting the gunas. Now, you have what I mean when I say that we cannot as yet function to the fourth level, because to function to the fourth order in the abstracting process would mean to consciously register the frequencies and at the same instant consciously differentiate respecting its level (that means its wave length and number of frequencies per unit of time), and to consciously know the gunas. To a limited extent, those who have made the first crossing can do it. They can know that the frequency is tamasic, they can know that the frequency is rajasic, or they can know that the frequency is sattvic, and that is classification. But it is very limited. In each of these tamasic, rajasic, sattvic levels there is a vast range respecting the gunas, the qualities. When the individual, by his own developed faculty, can perform all of the functions of spectroanalysis and structural measurements of wave lengths and frequencies in addition to the conscious knowledge of the gunas, then we have the equipment with which to distinguish one of a class. Superficially, we cannot distinguish one of a class, if we do not reduce it to particles. I started with a particle of given thing. If we do not start with a particle and can start with a larger aggregation of things or piece of a given thing, we can to a limited extent determine one of a class, like if we take a leaf of a tree; we can

tell whether it is an oak or a maple. Some can tell the difference between marigold plants and tomatoes, and others cant. This merely highlights how some of us cannot differentiate one of a class, not even when we have the whole specimen! Our infantilism dawns in the study of the third and fourth levels in the abstracting process.

March 31, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 32

In the previous lesson we considered the third and the fourth orders in the abstracting process from two levels. This morning I wish to treat of the third and fourth orders in the abstracting process from three levels, incidentally showing how our Structural Differential is diagrammatic and therefore symbolical representation of three distinct and separate levels. I am going to label these three levels: 1) unconscious functioning, 2) conscious functioning, 3) the mental-verbalistic level. I will present a brief description of these three levels. Keep in mind that the fundamental structure of the consciousness of a given differentiated field is of course the basis, the factual Reality which constitutes what we label an individual. That consciousness the I AM which is my true Self functions on the Mind-level when faculty is sufficiently developed to enable it to do so; it functions on the psychic level when faculty respecting the psychic-nature is sufficiently developed to enable it to do so; and it functions also in the physical body when the sense faculties are sufficiently developed to enable it to do so. When the consciousness is focused in the objective manifold in identity that is, with the representations of that manifold which we label images appearing substantive any function of that same consciousness in its psychic-nature, or in its true nature, mind, we label unconscious. I know that reiteration respecting salient points is always in order, and what I have just said is simply this: when consciousness is in identity with the objective world, any function in its psychic-nature or in its Mind-level is labeled unconscious, so, the word, unconscious, is only relative to the state in identity with the objective. This is our first level, the unconscious. Now, our second level upon which we are going to treat anent the third and fourth orders in the abstracting process is labeled, conscious. This is where functioning in the objective manifold becomes conscious. We have to watch carefully here, because we are in the habit of considering the mental that is, the conceptualverbalistic functioning as conscious. I am drawing a sharp line of demarcation between those two that is, between being conscious of the way, the manner, the method of functioning, and functioning, mentally and verbalistically, unconsciously. So, that mental-verbalistic level of functioning is not considered conscious, and it is

not considered unconscious, it is a sort of transition period between the unconscious and the conscious. Allow me to illustrate a little further. If one thinks about images appearing substantive that is, thinks and speaks about the psychic world and psychic-nature, about Mind-level, energy world, light spheres, etc., and talks freely, loquaciously about those things, he may not be conscious of what he is talking about, or he may be conscious of what he is talking about. Let one speak quite learnedly about a given thing or object does he know that thing or object or has he amassed and accumulated lots of information, concepts, about it? If he speaks from his accumulated information about it, I set that off as the mental-verbalistic level. But if he knows through what we call rapport, the thing-in-itself, if he can consciously function respecting the field, lines of force, wave lengths and frequencies, configurations, respecting that given thing or object, then he is conscious, and his mental-verbalizing is descriptive of that which he perceives and is not about it. So, between being the thing described and speaking out of accumulated information about it, there is the line of differentiation between the two levels. To be conscious respecting the objective manifold, to be conscious of the function and structure of the psychic-nature, or further to be conscious of the functional experiences on the Mind-level, is what I am labeling the conscious. I have already described the third level the mental-verbalistic level. Instead of jumping from one level to the other level in my treatment of the third and fourth orders in the abstracting process, I shall be careful to mention the level as I switch from one to the other. Treating the third and fourth orders in the abstracting process from the first level as described, the unconscious, it is very obvious that one begins to unconsciously function upon the third level in the abstracting process long before he does so consciously and, by the way, do not make extremes respecting each of these levels, the rudimentary beginning and the highly developed ability respecting each, there is a vast range of degrees between; so, do not make it either-or. Remember that if we mention functioning unconsciously or consciously or neither, there is a vast range of degrees respecting each. For illustration of how one begins to unconsciously function in the third order in the abstracting process, when the differentiation from the animal level eventuates in the field, in the true I AM, he begins to function on the fourth level in the orders of abstraction, the third level would represent the animal group. The animal field consciousness is quite functionally distinct from, let us say, the plant world, or the mineral world, and we can mention many other differentiations of plant world and mineral world. We could mention other differentiations in the animal world, because

the group classification meaning third order in the abstracting process that we on the mental level label the dog, canine, functionally, will not affiliate with the feline group. We find that in the field there is a distinct differentiation, classification; the field has already classified itself, or we can say, differentiated itself, and it will function in that differentiation even though it doesnt verbalistically label itself as classified. This points up the world of true significance that I mentioned so frequently in the previous lesson. By referring back we can now say, in the world of true significance the consciousness of a given group of the animal doesnt function, synchronize, etc. with the consciousness of other groups. So, in like manner in the world of true significance, when a given individual field has differentiated itself in its own consciousness from a given animal field or animal group, functionally it has progressed to the fourth order in the abstracting process that is, one of a group, the consciousness of oneness, one of a given class, of a given group, etc. Now you can see where for some time this is functional, but it is also unconscious. Relative to the world of true significance it is conscious functioning, relative to the objective world and the objective manifold of values (which means mental) it is unconscious. So, here we have a peculiar dual play upon a word, unconscious it is conscious on one level, unconscious on the other. The fact that it functions even in some degree separate from the group influence here and the varying degrees up to absolute consciousness is self-determinative now, without influence from the group. Then we have the higher level of functioning respecting the fourth order in the abstracting process. So, somewhere between the beginning to function in the world of true significance and the higher consciousness of such functioning, there is a gradual dawning, a growing awareness of that uniqueness, of that distinctness it is the growing, developing ego, the ego-sense. While it is not germane to our treatment of the third and fourth levels in the abstracting process, I think it should be put in here that we consider it very essential to develop the ego-sense consciousness. I am of the opinion that no one can make the next grade, the fifth order in the abstracting process, until he has perfected, completed the consciousness of the ego, the consciousness that I-AM-I, distinct and separate from everyone and everything else, and can function independently of all group influences, racial group influences, psychic influences, etc. I am of the opinion that that ego must be developed completely, but the great danger to everyone who does so is that he will over-accentuate it and protract his surrender of it in the process of expansion of consciousness, functionally, to the next level, the fifth in the order of the abstracting process that is, he will not make the group grade of becoming a member of the fifth root race, that he will become isolated, isolate himself. This obviously does not belong to this lesson, it belongs to another

consideration that has great significance and meaning and we will properly treat of it another time, if we treat the orders as representations of the abstracting process. Let us focus here upon our work this morning again. In the dawning of the field or psychic level functioning in sense of separation the ego development the functioning becomes conscious and we enter our second level of the treatment of the third and fourth orders in the abstracting process, that dawning culminating in consciousness signalizes that which we label the first crossing. I am of the opinion that it gives the nearest description of what we call the first crossing, and that is why I use the words signalizes the first crossing. When the dawning of the unconscious functioning on the fourth level of the abstracting process, culminates in the consciousness of functioning whether one consciously projects, dissociates from the physiological organism or not, there takes place changes in the focus of consciousness from the objective manifold of values to the consciousness of functioning independently of the objective manifold. As a rule this is through dissociation, and as soon as one is consciously out of his physiological organism, he then clearly sees, hears, tastes, smells and touches with full consciousness that he doesnt have a physical body with which to do so, by many crosschecks in a variety of ways that it is not self-psychologization or from delusional conditions that he has gotten into, some aberration, etc. There is acute and sharp functioning of consciousness. That enables him to perceive the images appearing substantive, it also enables him to understanding the feel of relationships, because he sees the field relationships as well as feeling them. To see the relationship between two individualized fields gives him a very sharp consciousness on the fourth level in the abstracting process. Let me illustrate a little further. If two of us live in the same habitation and we grow closer and closer in harmony, en rapport, until words are not necessary (that is, not much description), maybe a little gesture of head or hand, a little glance or just a grunt is all that is necessary, it speaks all that you could say and it is understood two growing en rapport, growing out of the need to speak, believe it or not. They talk very little, just to indicate all that might take a half hour to describe is all there and more clearly understood than if described verbally. I want you to hold that in your thought a moment, and dissociate in the psychic-nature. That relationship between those individualized fields is seen in addition to being felt. You can call it the blending of auras, the blending of vibrations, the blending and synchronization of frequencies that is going to the mental level to describe it, that is seen as well as felt. I will give you another illustration that is a little harder to understand: we know in many ways what the word faith symbolizes the sense of trust, the sense of security, the sense of support faith, confidence, great confidence, etc. We are

verbalizing it on the mental level. Let us imagine that we dissociate in the psychic level faith is a substance seen. According to its degree, its strength on the feeling side will be its substantiality on the other, until it is like unto a concrete pavement that you can walk right out on and it holds you up, you can stamp on solid substance, believe it or not. Now, there is a substance that is stronger than that, we would have to use the analogy of steel to describe it, and that is the power and substantiality of love, it is substance seen, touched, and it will support you. Be careful of the one you love, you are tied irrevocably, no escape, you might as well try in the objective manifold side to break steel beams with your hands, as to try to break love if bound by it. Let us leave the illustration alone and come back. The idea was in the dawning process from the unconscious, relative to the mental level, in the dawning process where the functioning of the feel has developed to faculty whereby it knows, that is, becomes conscious of its uniqueness, of its being one of a group, one of a class. We have then effected a transition from our unconscious level to the conscious in the abstracting process, and specifically from the third to the fourth order in the abstracting process. Let us leave both those levels and move to the third step as described the mental-verbalistic level. Now, we have license, there is no freedom, we have license. We can now depart from all rules and regulations, because we can now mentalize about the abstracting process on its third level, we can mentally manufacture labels, that is, words, signs, symbols for groups, classifications. Our classification on the mental level has nothing to do with unconscious functioning and has nothing whatever to do with conscious functioning, so we just hop on it and classify, and if we can find some fundamental basis for our classification all the better, but if we dont, we classify anyway, because our license allows us to. If we have knowledge and information about the chromosomes, about different species, we have a permanent basis on which to classify. Then when it comes to differentiating one of a class on the mental level, that is simple as can be. It has nothing to do with conscious or unconscious functioning. We can go ahead on the mental level and abstract way beyond to the fifth, sixth, seventh and eighth levels (that consciously or unconsciously we are nowhere near in ability to function). So there are two phases, now, to the abstracting process: one is esoteric, which is the finding of ones way functionally and consciously from level to level in the abstracting process, and the other is mental, where mentally we can abstract and label the orders in the abstracting process.

As was developed yesterday morning, we, as members of our racial level of development, are just beginning to consciously function, although unconsciously we have been functioning for some time on the fourth level in the abstracting process. We have yet a long way to go before we have completed the development of a faculty with which we will function on the fourth level in the abstracting process. So, our subsequent lessons of necessity will deal only with and by relation to the mental level and we will not refer anymore to the unconscious or conscious functioning respecting the abstracting process, everything said respecting the fifth and subsequent orders in the abstracting process will be predicated.

April 3, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 33

The link between the fourth and the fifth orders in the abstracting process represents the turning point from the descending arc to the ascending arc. On the Structural Differential therefore there should always be portrayed a turning back at this point between the fourth and the fifth orders in the abstracting process. The fifth order in the abstracting process represents the beginning of the expansion of consciousness into fundamental oneness. There has been a going out up to this point and it signalizes a return (because it is only action of consciousness and nothing else). To the frame of values which we label the objective manifold, it looks like it is literally a going out and a returning. Now, if we have sharply differentiated between the functional level and the mental level in the description of the first four orders in the abstracting process, we can readily see on the functional level that the line between the fourth and the fifth orders in the abstracting process represents the return or the turning point. For instance, if you will remember the image appearing substantive that is the objective world, just objects, just appearances, no differentiation respecting appearances, everything one, then came the name, the label. In the allegorical story of the Hebrew and Christian Scriptures, this is portrayed as the Lord bringing before Adam each separate phenomenon, and that which Adam named each was the name thereof; that is a very beautiful allegory, but it stretches credulity to a fantastic breaking point to take it literally. In the Gnosis, Adam is the name for the first-born which the Hindus labeled Brahma. Brahma or Adam therefore represents the informing intelligent force respecting each and all differentiations which he fathers. There comes in the Father principle; he is the Father, the progenitor, the creator of all subsequent differentiations of His or Its differentiated fields. The subsequent differentiation of that first and original first-born, which is one relationship to the positive-negative, is representation of the Son, and in the other relationship to all subsequent relations represents Father, progenitor. When we relate this to a given individual, our respective selves, for instance, it is perfectly obvious that we cannot feel, think or act without the power to think, feel and act. With what power do we think, feel and act? With what power is one conscious? The Power; the power of the first-born, Adam; the power of the Father or any other label which one wishes to give and there are as many labels as there are

languages. So, in the ultimate, fundamental intrinsic nature of a given individual, it is that force labeled Adam, the infilling intelligence by which one is conscious, before whom the phenomenal aspect of differentiated fields and their configuration is brought, and from which he abstracts the character and names, labels, symbolizes. So, while the given individual in his consciousness of identity with the phenomenal appearance of himself and other things may believe that he is doing the abstracting, that he is doing the labeling, which is merely an error in identity, and while that may go on in his consciousness in sense of separation, the intrinsic nature is not disturbed and it is the intrinsic nature which is motivating the action in feeling, thinking, acting, labeling. Naught of myself I do, the Father worketh hitherto and I work. If I make a mistake and think it is I that am working, that is just my mistake, it doesnt interfere the slightest with the intrinsic nature. One might interfere with himself, but he cannot interfere with the intrinsic nature, it is not that precarious. One may eclipse himself from his understanding and unity and oneness and functional function, but he never interferes with the intrinsic nature, and cannot. We see that fundamentally speaking, functionally speaking, or mentalizing and verbalizing about the intrinsic nature or the basic process in these orders of abstracting, we observe that it is descending from unconscious and undifferentiated oneness through a series of steps which we label the abstracting process then the return through a series of steps which we label the higher orders in the abstracting process. So, when the terminology is used, the lower orders of abstraction, reference is made to that which we label the descending arc. When reference is made to the higher orders in the abstracting process, the referent therefore belongs in that category which we label the ascending arc. It is a process of grasping oneness, consciously, through a series of gradations in synthesis. The consciousness of unity or oneness respecting the essential nature, Adam or Brahma, represents a prodigious expansion of consciousness, and that vastness respecting extensionality cannot be immediately consummated, grasped, it has to be taken in steps, but each step taken is a process representative of the whole; that means to say that one degree of expansion of consciousness in a synthetical action represents a certain degree of the overall synthesis which we label oneness. So, in respect to a given individual, when he reaches the fourth level in the abstracting process, he is completely conscious of uniqueness, separateness, one-of-a-class. We call it development of the ego, the egosense. It also happens that every action on the functional level that means in the intrinsic nature which we very often designate the consciousness of the Self in its own field, sends out, as it were, heralds, indications of the change in action, like the old clich of straws in the wind indicating which way it is going to blow. These straws, these heralds preceding the functional action and indicative of changes

beginning to take place within the intrinsic functional nature or level, are representations in feelings, emotions and thinkings. Now, reverse the process; one begins to entertain thoughts of synthesis; there is an emotional response to unity; actions respecting such emotional responses and ideas become evidenced. These actions, this emotional response and these ideas, these thinkings are the straws or the heralds of forces in the intrinsic nature. So, we can use two illustrations contemporary with this description: much talk, thought and emotional response and some action is in evidence respecting one world, one economic system for the planet, one political form of government for the planet. These indicate changes in the intrinsic nature. And another illustration: the recognition the straw in the wind is given that the next step in the expansion of consciousness, which is called evolution, development, ongoing, etc., is to the effect that functioning in group effort, group activity, motivated by the conscious urge to unity, not from a gregarious level, but from a conscious level repeating the gregarious instinctive function of the descending arc; that thinking about it, emotional response to it, action taken, merely represents the straws, heralds of intrinsic changes in the fundamental nature, in the consciousness of the first-born. So, while we understand this process sufficiently to differentiate between mentalizing on the mental level and functioning in the intrinsic nature, yet too sharp a line of demarcation must not be drawn so that the thinking, the emotional response, the action are entirely separated from the intrinsic functional nature, because it is the change in the intrinsic or functional nature of each that motivates the thought, the emotional response and the action; therefore, we might say that the mental label and the mental constructs respecting fundamental synthesis, functional synthesis, are a degree of such synthesis, a heralding of its dawning. So, we have a period which in the Vedas is labeled, the dawn, before the full brilliant light of the rising sun falls upon us, which we must prepare for; literally, actually, we must prepare for that brilliant light or we cannot withstand it. So, the dawn precedes the full light, and it is in the dawn that we begin to think synthetically respecting the turning point that we are treating in this lesson between the fourth and the fifth orders in the abstracting process. It is in the dawn that we feel the urge to unity it is in the dawn that we begin to initiate action towards synthesis of the complete synthesis! We have to synthesize gradually, we cannot make the leap from the fourth to the fifth order in the abstracting process that we are turning away from, that intense ego-sense of separateness; turning away means renouncing by little degrees, dying, in a way, in one aspect, as we are being born, or expanding consciousness in another aspect that we label the synthesis. So, here is the turning point from extreme egotism, ego-sense, making the first step into synthesis even though that is only heralded by thinking about it, and having some emotional response

respecting it, that is, devotional response to a cause, to a group, to an initiated effort, even on the economic basis of what is labeled cooperative; never mind the label, whether it starts with just the idea that it is only service, sharing, not of profits, that is the economic basis; it is emotional response, and then to take the action, to begin to do it, irrespective of how imperfectly it is done. The perfect resides in the intrinsic nature of the fundamental level, which we call functional. It is better to begin thinking about it than not thinking about it at all, because not to entertain the idea in any way is simply indicative that the ego is not yet developed. He has the ego to develop, instead of having developed it. How can one surrender an ego-sense before he has it developed? He has to develop that ego-sense before he can begin to renounce it. This idea of renunciation of the ego-sense before it is developed, or the consciousness is developed, throws the statement, attitude or effort into the psychological level; that is, it must be examined on the psychic level; it is a psychological process, substituted form of expression, in other words. As soon as those who initiate effort to function in cooperative effort, in group functions, in synthesis prior to developing the ego-sense, it is only a matter of opportunity and they will revert to the ego level, not only to their respective selves. It was only a substituted form of expression and not a herald of intrinsic change in the consciousness which is all right; these are just statements of the process. In respect to group functioning, many will come obviously with all good intentions of group effort and are genuine and sincere respecting it, but as soon as opportunity permits they revert to the ego-sense, and should revert to the ego-sense that is, to get for themselves all they can get out of what is called the group effort. Remember they should, because they are truer when they do. How did they make the mistake? Because they could not understand how the thwarted urge to ego-sense development had substituted, they were censored off until opportunity presented, and then they realized: I was only for myself, and not for the group, all the time. So you see, to understand the doctrine, the teaching of the abstracting process in its essential level which we call functional we must differentiate between the actual, essential development of the ego-sense and the substitution for the urge to ego-sense being thwarted, and the obvious group effort initiated, etc. We find as we read contemporary history, the same problem: there are those who will advocate unity; for instance, the League of Nations after World War 1; but as soon as opportunity presented itself, the nations were not functionally operating in that synthesis; they had used the League as the substituted form of expression for nationalism that is ego-sense, because all nationality rests upon the ego-sense or sense of ego. So, the worldwide disappointment; they should have reverted until they had reached in the intrinsic nature the expansion of consciousness into synthesis;

therefore, the disappointment is due to lack of understanding of how the psychological processes work in the psychic-nature and not in the intrinsic nature, because the substituted outlets, substituted forms of expression whether in the individual or in a nation, operate only in the psychic-nature, never in the intrinsic, the functional nature of the Reality, the Being, the Brahma. If this is properly presented it eliminates all criticism of those who initiate effort and revert to the ego-sense, because it is the endorsement that they do, not a criticism for so doing; then it is only a problem on the psychological level of why was the apparent effort to cooperate, and cant cooperate? Because the ego has not yet been sufficiently developed and the next step, the renunciation of ego-sense, that point on the time-line of the essential nature, has not yet been reached. This is all germane in the abstracting process from the fourth level to the fifth level. We students of the natural order process must treat these subjects impersonally, as descriptive of the process, non-related to any specific individual, because it is related to all individuals as they come along through the natural order process and consciously or unconsciously abstract according to the changes in the essential nature. I think that is all the time we have this morning to treat this subject.

April 4, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 34

In the fourth order in the abstracting process there is a complete absence of the faculty which in its functioning is labeled synthesis one wholly functioning in that state firmly believes that in order to understand a given thing it must become divided up as a fragmentation process and then by the analysis of the most minute fragments, particles, the essential nature of the thing can be understood. That, of course, refers to investigators, laboratory workers, research workers. In the epistemological methodology, thought takes the same turn: isolate, separate, then refine and re-refine to isolate, separate, searching for the ultimate purity of the element or specimen, etc.; this is the process of analysis, fragmentation. When a given individual has functionally passed through that period and has become oriented to the fifth order in the abstracting process, he then reverses all former opinions; assertions are made by him that nothing can be understood separately, isolated fragmentation leads to misunderstanding, not to understanding. To understand a single fragment (particle) even though that particle may be microscopic, one must understand the organism-as-a-whole; one must understand the relationship which a given particle or fragment has or bears to the whole, and the influence of the whole on the particle, etc.; in other words, to approach understanding it must be approached from the whole. So, synthesis characterizes the methodology in the search for knowledge. I have only mentioned two states: one wholly in the fourth order in the abstracting process, and the other in the fifth order, and you can well supply the infinite range of degrees wherein analogy plays a very important part in the process of the search for knowledge and the theory of knowledge, blended with, in varying degree, the synthetical. So, it is not a case of either/or respecting the transition between the fourth order in the abstracting process and the fifth. This transition between the fourth level and the fifth plays a very important part in philosophy, psychology, theology, in methods of development and also of course in the basis of religions past and present with us today. This is exemplified by the Egyptian wisdom teaching. The label used, as we use the label Logos, was Osiris, and irrespective of the label for that differentiated field in the Mother substance, the field represents the Source, causative respecting all other differentiations, therefore, it constitutes the Reason for the creative process irrespective of the level. So, we could label it the Light source,

identifying the word Light with the word consciousness the Light source of creativity. That Light source is difficult to understand and I might say, impossible to understand in the objective manifold of values having only three coordinates that is, space factors. It becomes apparent that one must add the time factors to the space factors for its complete comprehensiveness, because that Light source is the creator of the concept of space and concept of time and remains independent of both the three dimensions of space and the three dimensions of time. So, the Light source, being the creator of space and the creator of time, is superior to its own creation, so that any description embodying the factors of space and/or time becomes relative to a point on the time-line of a given individual out of the consciousness of the Light source. Any manifold of values, such as our objective manifold of values, which is predicated upon space factors (no time factors at all), would be wholly inadequate to grasp, understand or describe the Light source. However, this Light source was labeled Osiris. In respect to a given individuals conscious identity with Osiris, there was a great enemy which had to be overthrown, cast down, slain, etc. The label given to that enemy was Typhon. Typhon was the personification of the unexpurgated forces in the psychic-nature. The Egyptians portrayed Typhon (the personification of unexpurgated factors in the psychic-nature) as having fourteen characters, and they drew a picture of him hairy satyr, with hoofs, a tail with a spike on the end of it, pointed ears and horns on his head. These were some of the fourteen symbols of fourteen categories of forces in the psychicnature. Typhon was the ruler and controller of darkness, of the nether regions of the dead (that means of the ignorance). But in spite of Typhon, Isis gave birth to a Son, Horus that birth that we represent by the label Christos. No sooner than Horus reached his maturity, the first commission to which he was assigned by his Mother, Isis, was to search for Osiris, his Father. But Typhon had destroyed him and chopped him up into pieces and buried him, each piece in widely separated areas, and then the only way Osiris could be found was to dig up each of the fourteen fragments into which he had been divided by Typhon. Of course, this was the way the story was told, and the rest of the story is the search for these fragments (which is true Masonry), with Typhon fighting the search each inch of the way; each inch of the search is bitterly contested until many valiant battles have to be fought with Typhon. Typhon personifies the force governing in what we are describing as the fourth level in the abstracting process. The whole tendency is fragmentation, breaking up any effort toward unity, any effort toward synthesis, any effort toward the formation of a functional group. Typhon can govern by dividing and ruling, and those who divide

in order to rule are under the government of Typhon, because Typhon knows that as soon as there is synthesis, a unification of the force of the fragments of the creating Source, his reign is done. So, he has to prevent the finding of the fragments of the Light source, Osiris. Now, remember Osiris is never divided up into fragments. It is like a light source refracted through a prism. It is according to which side of the prism on which one stands; if he never stood behind the prism, facing the light source he is justified in saying, That light is certainly refracted; it is broken up. But if he ever can understand the operation of refraction and once can get perceptive faculties whereby he can see behind the other side of the prism that is, reach the fifth level in the abstracting process at once he sees the light source was never refracted, it was due to the prism that the refraction appeared. Take these factors, unexpurgated factors in the psychic-nature, whether you divide them up into fourteen categories as the Egyptians did, or not, just take the unexpurgated factors in the psychic-nature and relate them to the prism. The Light source remains constant, invariant on its own level, but when observed through the fragmentation, the refraction as the basis, through the unexpurgated force of the psychic-nature, it is all broken up. But the creativity, the substantiality of each fragment, whether atom, molecule, cell or groups of cells, etc., the substantiality respecting each fragment rests upon the Light source, the creative force, the creative power that gives the fragment significance, meaning, and that source is what misleads those in the fourth order in the abstracting process because they demonstrate empirically the substantiality that they would label inheres in the fragment the power in the atom for instance, the function of the molecule, etc., ad infinitum because the creativity of the Source resides in each fragment; so, with the unexpurgated factors, forces and elements of the psychic-nature, the individualism of the instincts, each instinct having tenacity, force, power; therefore the power of Typhon is very great the personification of the totality of unexpurgated factors of the psychic-nature. Now, it is not the province of this talk respecting the transition between the fourth and the fifth orders in the abstracting process to go into the discussion of problems of theology, but this is an ancient problem in theology: If God is all in all, the sole and only creator, who created the devil (Typhon)? How could God create the devil and the devil work against God? How could God be all in all, the only creator if he did not create the devil? If you do not think this problem has raged, you do not know history. If you will follow through, the whole problem is solved if you understand the unexpurgated forces of the psychic-nature and how the Light source, Osiris, is really

the creator. Without the light source, how is there going to be these bands of color as the light source is refracted through the prism? So, it takes the prism and the Light source to produce shall we say a Typhon? It takes the individualized field with the accumulation of the effects of values given to images appearing substantive (how the psychic-nature is created lesson) to break up in fragments that is, refract the Light source, the Logos with the creative force and power evident, manifest in each fragment, no matter whether it is microscopic or macroscopic. Now, the search of Horus, the new born, individualized Self, for synthesis, for Osiris, and that long, seemingly interminable battle with Typhon; it is seemingly interminable because after the battle is over and Typhon doesnt bother you anymore, he bothers you so little that you can flit him with your finger as it were, like a fly you have so much control over him; then it doesnt seem like it was much. But before that state, level, order is reached where Typhon buzzes like a fly annoying it seems interminable, this hunting of the fragments. This resurrection of Osiris, the uniting of Osiris with the Spouse, Isis, and the uniter, constitutes the third part of the great Trinity, the Son in his Sonship, the Sun-God seated with Osiris resurrected and Isis the marvelous cooperator in all endeavor. But let us come back to this battle with Typhon because it represents our point on the Structural Differential, the transition between analysis and synthesis, between fragmentation efforts and the efforts toward synthesis because this is the transition of consciousness of a given individual from the fourth to the fifth order, level, in the abstracting process. How monumental, how dark, how discouraging this battle with Typhon appears to be when it is first initiated darkness, Avidya, ignorance, stupidity, blindness seem to be met with at every turn; everywhere you look, something to slap you down, to destroy your synthetical efforts. It looks formidable at first, but allow me to assure you, later on it appears like a bugy-boo, like somebody said boo around the corner and scared you to death. If you want to play makebelieve, you say boo right back and that is all the power Typhon has later on. But one by one, hidden behind the unexpurgated factors of the psychic-nature, the parts, the fragments, the gleanings of understanding of the Light source, the finding of the parts of Osiris it takes digging here and there and these fragments of wisdom come to light and we begin to synthesize these fragments of wisdom in our research work, and like the jigsaw puzzle, we put it together piece by piece and pretty soon the Light bursts upon us; Osiris is put together and becomes alive in the consciousness again. This is the synthetical process, it begins with what we label the fifth order in the abstracting process, it continues with each expanding force and power in synthesis until the oneness, the completeness, the undifferentiatedness has identified with the Light source as the Whole.

So, our further studies in the abstracting process are merely the search for Osiris, behind the fragments, factors, in the psychic-nature. It is as simple as that.

April 5, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 35

We have emphasized at great length the turning point from the descending process respecting consciousness to the ascending, as represented by our Structural Differential and at the turning point between the fourth and the fifth orders in the abstracting process the consciousness of the many or one in sense of separation, one of a class, to the synthesis, the unification, the oneness, which the fifth level or order in the abstracting process represents, which is called the ascending arc of the cycle. In emphasizing or describing this turning point, the illustration was used in a previous lesson of the refraction of the Light source through the divisions in the psychic-nature which is truly representative of the farthest swing outward from the unconscious or instinctive oneness; and the fact that in each of these fragments, divisions, the reality inheres, the Light source is present, which gives validity or significance to the particle, to the fragment. In mentioning this analogy of refraction we can account for the multiplicity on the mental level, insofar as the psychic-nature is involved or concerned, but it does not account for the multiplicity beyond the psychic-nature that which is described as the differentiated fields and their respective configurations. (The description of the conscious functional perception of the sixth level in the abstracting process obviously is forever on the unspeakable level, to speak of it is to distort it dreadfully. I will try it a little, but I will not continue if it does not work.) Let us refresh our respective minds, clearly and carefully respecting the fragmentation relative to the fourth level in the abstracting process the one in isolation. By reason of the fact that the psychic-nature in each is developed from formulation received through sense faculties, the consciousness in the psychic-nature cannot function beyond the level of phenomena, whether images appearing substantive or phenomena where there are no images appearing substantive. In this classification of images having no substantive referent, we include all of the reifications, hypostitizations of words, because the concept, inference, assumption, opinion, etc., on the mental level abstracted from the value given to a sign, the word, or symbol, etc., constitutes phenomena on the mental level. Relative to the consciousness on the mental level, a concept becomes comparable to an image appearing substantive on the emotional level, because in the final analysis the image appearing substantive is also a concept, a formulation, a picture, an image. So, as

picture, as image, there is very little variation from concept, opinion, inference or assumption. Now by reason of the fact that they are so classified, inferences, assumptions, etc. are considered as phenomena, then whether the image appears substantive or not we are still in the realm of phenomena, that is, consciousness is still functioning in the psychic-nature, which reflects the Light source and creates a multiplicity of fragments. Now upon that basis, we can account for the multiplicity or how the one becomes many, but as we move forward, upward on the ascending arc through the process of unification, or synthesis, we rise beyond, behind, etc., the psychicnature in which a higher synthesis not only can be perceived, but in which the individual functions, and this consciousness of oneness beyond phenomena (whether concepts, opinions, etc. of the mental level or images appearing substantive, etc.) becomes a higher synthesis, a conscious participation and a conscious functioning in a higher synthesis in the abstracting process represented by the sixth level, the sixth order, the sixth root race (if we use the terminology of root race as indicative of a state of consciousness on the time-line of a given individual, and because these terms have been used for thousands of years in the teachings of the Orient, it is just as well for us to correlate these terms with the abstracting process which we use today instead of these undefined, undescribed terms, it puts a foundation under the terms). So, the fourth root race state of development, is represented on our Structural Differential as the fourth level or order in the abstracting process; the fifth root race and its divisions, the beginning of synthesis, the beginning of the return to consciousness of oneness, is represented by the fifth order or level in the abstracting process; and now with this lesson we are moving on to the sixth level which on our Structural Differential represents membership in the sixth root race, or represents conscious functioning beyond the psychic-nature. Now, on that level how does the synthesis appear to the consciousness? Having now no sense faculties to operate on that level, consequently no phenomena because all phenomena becomes relative to consciousness in the psychic-nature which has been developed out of sense faculty has been abstracted from sense faculty reports. How can one having no faculty beyond the psychic-nature or limited to reports through the sense faculties, grasp a synthesis respecting that level? Only by analogy could description be made. Let us try. In a given electromagnetic field many waves and frequencies can operate without interference one with another, and the field could be described as an inertial system. The term inertial used here, means that irrespective of the multiplicity of movements within the field, the field is not moved thereby. Electrical engineers have

employed this law by sending many messages over the same wire without one interfering with another, because of the space, sending each message on the same frequency simultaneously on the same wire, and one message does not interfere with the other. It is only when synchronizing the same wave length in the same field that they will clash and break up each other. That is one analogy. Here is another analogy that is purely an imaginative word picture, it has no existence anywhere that is known. Let us give this word picture, remembering that it is wholly imaginative as referent, as analogy, and if you can refer it to the Reality, it will hold true, even though in the objective manifold it is purely imaginative. Let us imagine a transparent man, and when we look at him, we look through him simultaneously, and we not only look at him and through him simultaneously, we look in him. So, we look at, we look through and look in all simultaneously. Now, as we look at he is an individual with separate individualized powers, functions, duties, commissions, abilities, that pertain to him; but as we see those individual powers that pertain to him, we are looking through him, and as we look through him, we see series upon series of differentiations embodied in him, represented in him. He appears separate as we look at. As we look through, he seems to be the focalization of an infinite range of differentiated fields and Beings. As we look at and through, we then focus and look in, and we see that he is component of many Beings, differentiations, below what we look at, and beyond what we look at, and we see the many differentiated fields in the one we are looking at. We stand in utter and complete awe at the synthesis, the oneness and the manyness; now, on this level becoming two levels for the one thing, because it doesnt make any difference as we look at, as we look through, and look in, whether we say one or whether we say many. It means the same to our perception, to our function and to his functioning. So, we dont know what to say, and we invent a term: one-many, or reverse it, many-one one-many/ many-one right there to our perceptive insight and to our functional consciousness, and we have a grand synthesis, sixth order in the abstracting process, because we havent abstracted the one from the many, and we havent abstracted many from one. Synthesis respecting that form of abstracting belongs to the fifth order in the abstracting process. Now, we have crossed over and synthesized many and one, or one and many, not verbalistically, mentally, but functionally, perceptually, there is it. We can look through and see the vast ranges of differentiations focused there in him, and we look in, and see that he is component of quite a range of differentiations below and above what we look at, and we have a synthesis in mind substance, sans sense faculty and psychic-nature, and no phenomena actual, real, not an appearance. So, we have moved on to a description of the sixth level in the abstracting process.

April 6, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 36

You may have noticed that in giving the abstracting process under the heading of general semantics respecting our outline, I confined myself to the esoteric use of the Structural Differential. The application of the Structural Differential to linguistic structures would represent the exoteric application. That has been given in our literature and in our lessons which were prepared for general circulation for the general student. The careful student of the presentation as given in the School of the Natural Order will, of course, familiarize himself with that exoteric use of the Structural Differential and correlate it with these lessons representing the esoteric phase in description of the same Structural Differential. Now, there are many points still remaining which should be amplified; they were suggested here and there in course of describing various other aspects, for instance, the phenomenon of space, the phenomenon of time. But I felt that these phases which needed amplification had been given and the brief references made to those phases would be sufficient to link them up. For instance, again, as on the fourth level in the abstracting process, space is always separated from time and time is always separated from space, and treated separately; whereas on the fifth level in the abstracting process, time and space are united, or space is united with time by adding another coordinate to the three coordinates defining space; so, as transition is made from one order in the abstracting process to another order in the abstracting process, wherein space becomes united with time, in the transition from the fifth order in the abstracting process to the sixth, the many and the one are similarly united and no longer appear separately, because in the fifth level in the abstracting process they are treated on the conceptual level as separate; the one in some way or other undefined and undescribed is the creator of the multiplicity, whether the referent for the word multiplicity means thing and object, configuration of units of energy or differentiated fields, the multiplicity is always separated in thought, that means on the thought level. That is to say, to reiterate, the many is always considered separately from the one or the one is considered separately from the many, but on the sixth level they are united and we have one-many or many-one, because with perceptive insight on the Mind-level they are seen as one and never separate.

Incidentally in that seeing, the unity of the many and the one in one act of consciousness, the entire mystery of Avidya, of maya, of the ignorance, etc., is clearly understood; there is no more mystery how the one becomes many, how in any given of the many, the one in its totality, inheres as the essential nature of that given. Much of this requires amplification, but this is an outline and in all of these respects I was under the necessity to confine myself to the barest outline. Now, again the briefest mention was made of the seventh level in the abstracting process. The reason for this brevity or casual reference was due to the difficulty in adequately representing that level in or with the spoken or written word, and yet that has been described in previous lessons as the Plenum, the solidity of time. The Greeks had a word for it, which is translated into the English language as solid, and as we say time, we have reference to the three coordinates respecting time and when these are united with the three coordinates by which space is known or described, we have a point of ultimate or absolute rest. Allegorically, the seventh level in the abstracting process represents the end of the cycle of creation expressed: And God saw the six days of creation and that it was good and upon the seventh day he rested. So, the seventh level in the abstracting process is absolute rest, which means, no motion; that means no time, and space has long since disappeared in time, and time, meaning motion, has ceased and a period of rest, the seventh day. See how recondite the subject, how difficult to adequately portray on the mental level (which means the written or spoken word)? So, it is better to treat it casually, knowing that in due process the Mind-level will be reached by each, knowing that it is inevitable, because the natural order characterized by its own rhythms, expands the consciousness to the point of complete and absolute rest, and upon that inevitability we can confidently rest. And so with the reference to the seventh order in the abstracting process we rest from our description of the abstracting process. Now, in our outline we move on and take up the description of the autonomous field, the pattern and the configuration. This item was placed under the general item of general semantics in the outline; it was so placed because until the Mind-level is reached where alone that is only upon that level it can be perceived, it must remain in the category of meanings abstracted, that is, it belongs to general semantics insofar as it pertains to meanings to which value is given; on the Mind-level it doesnt pertain to meaning and to which no value is given; on the Mind-level there is complete reversal of roles, it is that which creates meaning and the master thereof and doesnt abstract from significance, meanings, etc. But so long as the

consciousness of a given individual functions in the process of abstraction, it belongs to general semantics, therefore I put it under that heading. Out of instruction, lessons, reading of the wisdom teachings, descriptions of the one and the many, etc., meaning is created, that meaning abstracted from your teachings, lessons, readings, research work, etc., the study of the wisdom teachings, the Gnosis, etc., the gleanings in the Quest, an abstraction is made respecting the autonomous field or the labels which are given Atma, Atman. If we could say, I AM represents a label I AM THAT that I AM and this is my name throughout all generations, the word name there means label. So, I dare say, we could put I AM, like in our mantra the I AM which is my true Self is the power (the is of identity used twice, and should be used) as a label along with the label autonomous field. How are we going to describe that which we label the autonomous field? Only by analogy; there is no other way, and perhaps I should qualify that remark insofar as my limitations extend I can conceive of no other way to describe it except by analogy. One should emphasize that it will not always rest respecting description, verification, etc., upon the use of analogy; the use of analogy is in the nature of concession to those who havent as yet developed the faculty of immediate and direct experience, functional consciousness or perception, because the perception precedes the experience and functional consciousness in identity with the autonomous field, therefore, it will not always rest upon the use of analogy for verification. But in description, so far as I can see, it must rest upon analogy. Now, it has been implied that anyone, everyone, can know it, experience it, become consciously identified with it, which is true; and it is true and verifiably so, by those who have experienced it; it is true for everyone by reason of the fact that the very sense faculties with which he now functions and the faculties or faculty of the psychic-nature with which he abstracts, creates opinions, concepts, draws conclusions from the functions of the sense faculties which he now has and uses, both these the sense faculties and the faculties of the psychic-nature with which he abstracts from functional operations, reports, or sense faculties, are merely adumbrations, incipient evidences, reflections, etc., of a prototype respecting each. The prototype of these sense faculties and psychic faculties which are employed in the abstracting process respecting sense faculty reports, constitutes the structure of the autonomous field. When the Mind-level is reached the prototype is relabeled Archetype, the Arche; the reason for that is obvious; only when consciousness is consciously or unconsciously identified with the sense faculty and/or the psychic-nature faculty which operates upon the function of the sense faculties, abstracts therefrom, makes inferences, conclusions, like action/reaction, ad infinitum, so long as the

consciousness is identified with that whole ensemble, that process, the creative origin of those faculties is referred to as prototype. But once what heretofore has been called the prototype represents the consciousness, that means to say, the consciousness becomes identified with the prototype, then the sense faculty and the reaction faculty both recede and ultimately disappear, and the archetype of all potentiality is the label which is given to these faculties on the Mind-level. The awakening of the prototype of the sense faculties, the awakening of the prototypes of the psychic faculties or reaction to sense faculties, represents expansion of consciousness on the Mind-level or in the autonomous field; so the description of the autonomous field is by analogy; the analogy was sense faculty and reaction. That is more immediate to each individual, gives him something to lay hold of. I see. What did he see? Take the allegorical story of the man that was born blind and the Master restored his sight and the aristotelians (I mean the Pharisees) were striving to get something on the Master, because of threatening their control of the blind, and so these aristotelians questioned the man whose sight was restored. He said, I dont know. The only thing I do know, wherefore I was blind, now I see. That is a wonderful allegorical story, because it has the meaning of the prototype, and that is why the story was told, because one never knows how utterly blind he is until he sees; then he is appalled at his stupidity, ignorance and blindness, and he thought he saw all the time. All he can say when that great faculty is awakened, Heretofore I was blind, now I see. Now it is by these analogies that we must describe the autonomous field.

Question: For autonomous field, could we say: a specific differentiation of fundamental sentient power?

Answer: Provided we set up a referent. Without the referent for sentient, in struggling to set up a referent, you are going to use analogy.

April 7, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 37

In creating a mental construct of the autonomous field or differentiated field which we label the higher Self, the true Self, the Christ consciousness, Atma or Atman, etc., we must resort to analogy and I have found through years of struggling with this creating of a mental concept, a mental construct, that the use of an electromagnetic field serves the purpose admirably at least better than anything I have been able to get on to. If I do not draw a diagram of the positive and negative poles of an electromagnetic field on a chart or blackboard, showing lines of force flowing, as it were, from positive to negative, and from negative to positive, I will get a good cut of it in some book on electricity or physics and will pass it around and have each of the class look at the cut or diagram of the electromagnetic field. Where possible I will resort to demonstration with magnets, where the strength of the field can be observed on the objective level. By taking the magnets in the hands, one can experience the pull, the force, the power of the magnet. After these demonstrations, etc., I will say: you cannot see it with your physical eyes; you cannot hear it with your physical ears; you cannot bite it, and you cannot feel it with your sense of touch; yet IT IS, beyond peradventure of doubt. When you have sufficiently stressed the pull of the magnets, just say: magnify the power of that pull which is experienced between the earth and the moon. It has been scientifically and carefully worked out mathematically that the power of this pull between the earth and moon is so great that it would simultaneously break every steel cable, eleven inches in diameter, attached to each square foot of one hemisphere of the earth. The imagination of man cannot conceive the power between those two poles. What must be the power between the sun of our solar system and the earth? What must be the power between the whole solar system, one pole, and the galaxy, the other pole? The power is incomprehensible. Give all the labels you want to; what difference does it make about the labels; call it Atman, Brahma, Theos, God. What do we care about the labels. It is the power. We must not dissociate ourselves from that power. We go right back to the individual; the sacral-conarial axis represents the two poles of the individual field in

this power house, our field. So, we have fields within fields. Everything today in scientific studies can be and is described in terms of these fields. The one who, in scientific circles, attempts any other description would be at once relegated to the dodos, he is not a modern scientist or physicist. Now the scientist has oriented thought to these fields, spheres and fields or spheres within ever receding infinite fields and spheres. But when we direct attention to the individual, the sacral-conarial axis as fundamental to the structure of the individual as an individual that means, autonomous, the moment we use the word, individual, we can substitute as a synonym, autonomous. That individual or autonomous field is relative only to the psychic-nature and the objective manifold; he is autonomous relative to the objective manifold; he is autonomous relative to the psychic-nature; he is not autonomous relative to the differentiated fields beyond him, he is integrated in them. We drop the word autonomous and we use the word integrated. In the ascending scale or expansion of consciousness of Self, of ones own individual field, he soon loses any point of referent respecting himself as individual; it is just absorption of interest, not absorption of being. Now we resort to analogy. One may read an exciting book the beautiful heroine is caught by bad men and is about to be lost, then comes the hero almost too late and the pot on the stove burns dry and you dont know it and the stew is burned up. That is absorption of interest. It is the same; you were not absorbed, but your interest was absorbed. Remember that. This is one of the ancient problems whether the ocean drinks the drop, or the drop drinks the ocean. You must go back to consciousness what is it absorbed in? So, consciousness becomes absorbed, and we call that expansion from the individualized state to the universalized state or if you want the Sanskrit word, Ishvara. That means that absorption where you forgot the stew on the stove you forgot yourself. See how simple it is? One can meditate and function in it and see and hear it like angels singing all the time. You can hear it and you can taste it, believe it or not. You can touch it; it seems more solid than a concrete thing. These are the prototypal faculties, the Archetypal faculties, the Arche that has developed. How? By directing the force to the Mind-level, to the field. Those faculties develop and you dont have anything to do with it except keep the force directed. It is like planting here on this place; we plant the seed in the womb, the mother, or we set a little plant in the mother; we water and nourish and have nothing else to do. How? By the nature; by my nature, O Arjuna, by my nature it does it.

Give the force, and the nature does the rest and you dont have to do anything else. The more you can stay out of its way, the better; It knows what IT is doing and you dont. Stay out of ITs way, and by ITs nature IT will do it. Who took care of you through the aeons when you didnt have a mind with which to think? During this little period when you have a mind with which to think, you just mess things up. But It goes on and on. If you cannot get understanding, then fortify yourself with faith and confidence. Of course, above all other things, understanding is preferable. Look back to those illustrations of the feeling and thinking of that mighty power. So mighty is that power that this objective universe, solar systems, and island universes can be held in the hollow of ITs hand. That is trying to show how much greater that power is than all these planets and solar systems, and the individual on the pond, like submicroscopic amoeba in the slime of the pond, and these little amoeba in the slime on the pond raise their little heads and try to think! And all these island universes could be held in the palm of the hand, and hardly notice it, so great is that power. And yet everyone and everything is integrated in that (dont make a mental construct out there); even the little amoeba has reached the molecular level, because it functions as a single cell. So, its structure is the mighty atom, and it has mighty power locked up in its atomic structure. The thing to do is to learn to think in terms of fields, like the modern physicists, until you lose ability to think with or in any other terms that is, you lose the ability to become emotional in the psychic-nature, and to abstract from images appearing substantive, you forget to do that. Why? Because you are orienting your thoughts to thinking in terms of differentiated fields in this mighty power; then you think of yourself as a field having two poles relative to your field; then when sight and hearing and the other archetypal faculties begin to function, which they will, you become so absorbed in what you feel and hear, and the sense of taste and touch, that from then on no one will have to persuade you; the interest becomes so fascinating you are just drawn like the power magnets draw to each other. But to get over that hump, to break this identity in the objective manifold that is, you surrender renounce, you give up, you become disintegrated, you become nothing in nothing in order to become all in all. You die to be born. Except a man give up his life that is, the objective manifold orientation he has no part in me. We are supposed to build a mental construct of the autonomous field, the individual or differentiated field which represents the true Self, the true individual (and if I make my connection for the records sake at least), after one has

demonstrated, illustrated, diagrammed, etc., an electromagnetic field showing the two poles and the lines of force making a sphere (always), then turn the attention to the sacral-conarial axis, as those two poles of a given individual field and the lines of force between those two poles constitute the field of the individual. Now, we can resort again to modern science, even a little understanding of quantum mechanics. We can refer everything to a little understanding of the quantum theory which is now passed the stage of theory, due to Albert Einsteins work which has been proved sufficiently on empirical grounds and has been accepted as a fact. What does even a little study of quantum description reveal to us? That these lines of force in any given field eddy; the lines of force eddy. Each eddy of each line represents a quantum energy; they call that emergent energy. The number of eddies on a given line of force of a given field is called quanta and all of the eddies of each of the lines of force of a given field, while called quanta, are also called configurations. These are labels. So, a configuration merely represents quanta of eddies of the lines of force of a given field. So far we are on solid empirical, scientific grounds. Now the question is asked by the scientists (it can be proposed by anyone) what determines the position on the lines of force in a given field where the eddies occur? Scientists up to this date, are silent, but in their silence about the answer, they will say, entropy, a factor of probability. Now the scientists have also established that there is a rhythm. They do not employ the word, teleos, which is a Greek term meaning the fundamental, dominant, perfect rhythm. Teleos means perfect, basic, fundamental. The scientists have established that those eddies occur on a given line of force in a given field in a perfect rhythm. Again the question can be asked whose rhythm? What rhythm? Now we have to leave science in the mental construct of the autonomous field, in the undifferentiated power. Remember it is a mental construct only. Now we go right to the wisdom teaching, the ancient teachings. We frankly confess that we are going to employ the terms of the ancient wisdom about the answer. To begin this answer and fit it into the mental construct that we are creating about the autonomous field, we preface whatever we say with the statement that every individualized field, every autonomous field exhibits sentience (in the wisdom teachings, the Gnosis, Light and consciousness are synonymous). At this point where you introduce the sentient concept into your mental construct, resort to modern embryology.

Gustaf Stromberg shows how the autonomous field exhibits consciousness in the cellular structural organization of a given embryo, and how all the cells are the same, and that they enter a very narrow aperture in the embryonic process. As each cell enters, it is changed from the sameness, undifferentiatedness to specialized work, specialized labor, and it is as though the cell has been given orders and goes to its position. It is changed from undefined, undifferentiated sameness into specialized work in the histological structure of the embryonic development. That is resorting, in your mental construct to a substantiation of your introduction of the term consciousness, sentient. The field is consciousness, it is sentient. Or to eliminate the is of identity that which is called the field is also called consciousness, etc. Light, which we have already established as the basis of energy in the quantum studies, now is used synonymously with the word consciousness, or sentient nature of the field. There are various other ways whereby you can establish this fact that the field is sentient, that it is consciousness or exhibits consciousness. Generally at this point I bring in the power-to-be-conscious. With what power do you feel, with what power do you act? There evidently is a power, or you would not think, feel or act. I bring that in to establish only one point that that autonomous field labeled the true Self, the higher Self, of any given individual in its essential nature is sentient; it can be labeled consciousness. Then we correlate that with the quantum theory in science, how light is converted into energy, and the quanta of energy representing the configuration in the lines of force of the field. I am trying to tie these two together, and they do tie without strain; they coalesce beautifully. Then we have on empirical, scientific grounds the basis for our mental construct of the autonomous field. On the grounds of the wisdom teaching we introduce the label by which the field has been called from time immemorial the Atman. At this point I am going to read you an article that was sent to me. One has to be illustrious in the racial manifold of values before the newspapers will publish what he has to say. Einsteins new field theory may make possible a better understanding of the spiritual I wouldnt be surprised if Einstein is on the track of a logical method to unite science and religion, said Gerald Eldridge Stedman, a holiday visitor to the Santa Barbara Biltmore, veteran writer on scientific and industrial subjects. Heretofore we have regarded science as a purely material concept, he said. This new theory takes it out of the material and into the realm of the infinite.

Stedman is a field editor of 23 national industrial and scientific publications and a contributor to 43. He is here with his wife, Margaret Stedman, fictionist, associate editor of Highway Traveler and photographer of note who illustrates her husbands articles. The now famous theory, Stedman said, tends to unite electro-magnetism and gravity and in the realms of theoretic physics has tended to remove chance which was one of the weaknesses of the quantum theory. If Einstein is right, it is safe to assume that there is no such thing as matter; that, after all, matter is energy. Stedman commented on a news dispatch from Tucson in which a prominent scientist gave further credence to the life on Mars theory. Its a mark of extreme conceit on the part of the human being to think that he and the earth are the only things in the universe, he said. In Stedmans opinion, Einsteins new field theory substantiates the view of Universal life as humans think of life; that there is an infinity of life on an infinity of planets because theres an infinity of energy which can make an infinity of anything. If you remove the sense of matter you base your reasoning on the sense of energy which has no dimensions, There is where he slipped badly we know the dimension in which the differentiated field may be described. He believes that Einsteins theory is probably the most amazing deduction, perhaps of all time, particularly because of its philosophic connotations. In other words, it is almost possible to say that there is no reality; we only think there is. It almost removes all sense of physical being. From a philosophical standpoint its an endless sort of thing. We can justify the reality of the infinite. The great philosophers can say that there was an infinity of time in the past as there will be in the future. And what of the more practical aspects of the theory? Its an entirely new concept, he says. It changes considerably the constants of mathematics of theoretical physics.

He believes that if we had had the theory five or ten years ago it would probably have eliminated the fears that aircraft engineers had of piercing the sonic wall. It would have saved a good deal of mathematical conjecture and time in design. I wanted to read this for only one point: in the ordinary public press, they are giving recognition on that level to the fact that there isnt anything, really nothing, except the energy world and its differentiating fields. This is a wholesome sign, when it gets down to the level of the newspapers giving recognition that there isnt anything else except the energy world and its differentiating fields. That is significant; straws in the wind, as referred to in a previous lesson.

April 10, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 38

We come now to the second division of the description of the autonomous field the pattern characterizing each field. This description, of necessity, must be given from the conceptual level, but that which is described is far removed from the conceptual level, and that dichotomy imposes a great difficulty; the difficulty is so great that it seems presumptuous, if not foolish, to attempt a reduction of the pattern of a given field to the conceptual level. There is another difficulty; there is nothing on the conceptual level which lends itself as a referent, even when we resort to analogy, which we have to use in order to adequately frame a mental construct. There is very little that is useable as analogy, so when we face the vast discrepancy between the two levels and appraise the difficulties, there is only one resort which justifies the effort, and that can be expressed as talking around and around about the point the pattern in this case and trust to the hearer or reader to pick up the frequency of that which we are talking about, intuitively apprehend it, and in that apprehension disregard the words. If it were not for that resort, personally speaking, I would feel helpless to try to adequately describe the pattern of any autonomous field. The level that we are talking about is labeled the Logos, and to use Platos description of the Logos, it is the Ideational World, or the world of Pure Idea. Here is a case in point of the difficulty the moment the Idea is mentioned we think of concepts. Between the world of Pure Idea and the concept meaning the concept level there obtains a dual reflection, so that the concept becomes a reflection of a reflection, which reflection represents the Idea. In words that means nothing bla, bla about tra, tra I confess it. The first reflection of the Idea is the psychic-nature; the second reflection is the representation of the content of the psychic-nature. And the highest level of that second reflection is the mental level; the lowest of that second reflection is the image appearing substantive from which the ideas, concepts are abstracted, and further, outside of which, conceptual function cannot operate. We have the concepts which are labeled variously opinions, information, assumptions and substantive images, which means the objective world; the conceptual thinking cannot function outside of such bases, premises, whether below or above; below in the sense of feelings, instincts, psychic then vanishes submental rapports, submental readings,

submental awareness and which for the most part the submental attribute to something higher, because it is out of the ken of the objective referent, and these psychics, submentals, whether they label it subconscious or unconscious or spirit world contacts, etc. always delude themselves that it belongs to the spiritual simply because there is no objective referent. They think it lies back of or hidden or otherthan, etc. Above the conceptual level we enter the world of frequency registration outside of, beyond the psychic-nature. So, that leaves the conceptual concept method of functioning isolated and relative to the basis from which abstractions are made, and out of which concepts are born, and we can label that basis, premise images appearing substantive or the objective world. If you are talking to an aristotelian use the term objective world; if you are talking to a non-aristotelian use the term or label, image appearing substantive, the phenomena. The danger of confusion of describing the pattern, the Logos, the Ideational world, Platos world of Pure Idea, on the conceptual level and by means of the conceptual level, causes the vast majority of those who perceive and understand it to remain silent. The point is the danger; it causes them to remain silent; that is why so little clarity is given anywhere respecting the Logos; it remains one of those undefined, undescribed factors of conception. They remain silent for another reason: anyone who has the perception and therefore the understanding of the pattern the Logos, the Demiurge, the Grand Architect or the Arche, etc. knows that in due time the individual will arrive at the perception and will know without thinking, without concepts, and so he is content to wait until the individual himself has arrived arrived means developed the faculties with which the clear perception is gained. Notwithstanding, all these difficulties, dangers, fools will rush in, so here is a fool going to rush in and will talk about it. Brahama, the Pure Being is completely isolated in his world, in his consciousness until something is developed by which contact can be effected. The Orientals from remote antiquity have said he was lonesome and wanted to play, but he didnt have anything to play against, like the analogy of the handball court. If one throws the ball and there isnt anything the ball can strike, there is no game, there is no play. So, the wall had to be erected, something to hurl the ball against. So, Brahma was lonesome and wanted to play, and then the ancients went on to describe the lila, the dance of life, that everything is the play of Brahma, which means action. But there was a danger. One under blitz and maybe under atomic bombs, says, Is this the play of Brahma, this war and tragedy? Yet, we know that is only the maya. But what comfort does that give in the war, destruction, death and tragedy? You begin to see why they remain silent.

The wonderful perceiving Greeks talked about the Gods on Mount Olympus and that they play ball; it was the medicine ball back and forth; that is their play, and the poor mortals down there under the cloud banks of maya cant see any play in their war with the gods up on top of Mount Olympus playing ball. But they did say he was lonesome and wanted to play, so the wall was erected; the Idea was born. Out of what? Out of nothing? No out of the consciousness or in the consciousness of Brahma, because without some thing other than Pure Being, without a second, there was no consciousness. See the contradiction there? In the consciousness of Pure Being, there was no consciousness, because there is no second of which Pure Being can be conscious. So that unconsciousness is the sleep of Adam, and while he was asleep, a rib was pulled out of him and out of that rib the other was fashioned. Idea was born as the negative to that positive. So, he had someone to play with and it has kept him busy ever since. He was called Adam-Eve and the original word for Adam was Jod, and Eve was, Hove Jod-Hove which has been twisted around down the ages and means Jehovah; Jod-Hove. Jehovah is a term representing the Pure Being and its Idea, not the Pure Being. So, we have the twain, which is the Logos, the reason for every thing else which eventuates in the Light world and in the energy world, and is reflected in the phenomenal world, because it took the play between the positive and the negative. Without that play Pure Being which means Adam is asleep in Pralaya. Now, the play is what we call the pattern of a given field; the play between the creating Self and its Idea its not-self. In every subsequent differentiation this becomes repeated until in our mental concept, our mental construct, we can visualize a series of differentiated fields. Each field represents a conversion of Light, which means consciousness into energy; energy here is a term for the play, for the activity by reason of the fact that in the undifferentiated Light there is no activity; it is a constant, no motion; therefore, no time and no space, no activity. The simple formula becomes endlessly repeated so that it can be said of any given differentiated field (which means autonomous) the union of the positive-negative gave birth to the son, the configuration; so that in any given field we have a trinity, which is a replica (not a reflection, a replica), a duplication of the original imagination out of Pure Being. That Pure Being is the Son the only Begotten there is no other; all subsequent differentiations meaning all power is given unto the Son. Down on our conceptual level and in our mental construct, we could visualize a vast differentiated field of Light and we could visualize subsequent differentiations of spheres or fields, until we could step it down and say one differentiated field represents the totality of the galaxy; then we could step it down to where we could

say, one differentiated field would represent the totality of galaxy and island universes. We could step it on down in a mental construct, and could point to one differentiated field in that first differentiation, Brahma, Pure Being, until we could point to that one and say a given galaxy; and then we could imagine subsequent spheres within spheres and fields within fields and we could point to another one and say this represents a given solar system, and imagine all of these as a spiraling process, each rung of spirals representing a differentiation from the preceding rung of the spiral; then in respect to that particular rung of the spiral that we could point to in a mental construct and say this one represents a solar system. Keep on spiraling within that spiral and get down and say this represents a planet; and as we keep on spiraling, we could say this one represents the atomic world, nothing but atoms, relative to that particular level. Then we could go on with the spiral and point and say this is the molecular world, and then the unicellular, and keep on spiraling and you might get it down to a given individual and say, it is the I AM that I AM, the individual field linked, integrated in the whole process that we call cosmic. And by the way, that word cosmic, has changed in its connotation; originally it only meant order. They say chaos means disorder, and cosmos means order; that is the original referent for the term cosmos. Now, we are applying the word to the vastness of manifestation, phenomena. The vastness of phenomena we say cosmos, and originally it meant order. Here is the order, the cosmos described. As we take the journey into the understanding, functional awareness, or awareness of the function of this process that we label cosmic, we must of necessity begin with that which is accessible; namely, ones own differentiated field; that means ones Real Self. Here we are dealing with the basic, the fundamental. Ones own real field, ones own Real Self is accessible; there isnt anything else that is accessible by and through direct experience. There are many barriers existing between a given individual and any thing else, meaning phenomena. There are also many barriers between a given individual and any other field that means any other individual. Those barriers are the mediums by which he appraises, knows there is another like the sense faculties in the phenomenal level; those sense faculties are the mediums upon which everyone depends to have access to phenomena. So, there is a barrier between, and that barrier is between every one and every thing it is between every field and every other field. Out of the whole range of both phenomena and differentiated fields that means individual Beings there is only one that is accessible to experience, that is ones own field, ones own Self. At the very beginning of the developing consciousness of the Reality which we call taking the journey, is the transfer of consciousness from

identity with all the phenomenal aspects thereof, that is of his consciousness; transfer the identity from all phenomenal aspects of his consciousness to the consciousness with which he thinks, feels, desires, acts; that is, become identified with the power with which he is conscious, become identified with his own field. In that identity that we are talking about, there is the possibility of expanding to that rung of the spiraling of which his field is a differentiation. You quickly and readily appreciate that you could not go to that next rung of the spiraling process as described except in and through and by reason of complete identity with your own field. Then having attained that expansion of consciousness into that field of which your field is a differentiation, you can readily see the next step and the next step and so on, ad infinitum, until the greatest of the great speaking to the greatest of the great that we can contact through the greatest of their great disciples, say no one as yet knows the end; it is too illimitable, but that we are in the process of expanding yet. Now, this gives us the pattern of the Cosmic Process. This is as well or as clearly as your present speaker can make a mental construct of that cosmic pattern. We have narrowed the description of the pattern down to the basis upon which specific fields and their patterns can be described, and in our tomorrow mornings lesson we will come out of the mental construct of the Cosmic Process and its pattern to the description of the pattern of a given field and how it operates.

April 11, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 39

As was stated in the previous lesson, we have now focused the Archetypal pattern down to the individualized field, and in this lesson we will continue by describing the archetypal pattern relative to a given individual field; and we will take up along with it, the description of the configurating energy; they will be treated together. To understand the archetypal pattern of a given individual field, we must resort first to the time-line. That has been described as a movement motivated by Idea-awareness or the Logos which is described as the action of Brahma. The time-line constitutes the fourth coordinate by which consciousness eventuates in what is called growth, development, progress, etc. That fourth coordinate represents the expansion of consciousness from space identity that is, identity with space. Now, in the higher philosophical realm of thought or knowledge, the identity of consciousness with space is a way of expressing the basis of maya; it is a philosophical way of describing identity with the image appearing substantive without the use of the aristotelian terms, objective, subjective, etc. When we say consciousness in objective identity, there remains a residue in the thought that the objective is some thing with which identity is made; but in the world or on the level of pure, clear perception, to say identity with space leaves no residuum in the thought that the objective world is really some thing with which consciousness has identified itself. That point was amply clarified in the previous lesson, where on analysis of a given thing or object we find space has disappeared; it disappears upon analysis and nothing except space is left left where? An image in the consciousness. Once that is grasped, the entire basis upon which Avidya, maya, is developed is immediately seen, and then we can refer it to the Christian Scriptures, and to the statement wherein: It is the lie and the Father of it; once that difficulty has been surmounted the difficulty in grasping it then all of the ground has been cut out from under the feet of the novitiate and he must not from then on resort to any referent except to his consciousness. Until that is grasped, he will unconsciously resort to the image appearing substantive that is, to space for referent for any given point of evaluation. So, this constitutes an extremely valuable turning point in his orientation process. He begins to evaluate any thing, trivial or so-called serious or important, etc., from the basis of consciousness of the given individual. There is where individuals will vary, and no blanket evaluation, meaning rule, can be applied to any

two individuals, and it cannot be applied to any given individual at different times; therefore, the dating of any statement, of any opinion, of any assumption, or any attitude has solid grounds, validity, because the evaluation will change with the same individual at different times. So, what is predicated or stated about a given individual in 1920 cannot be stated about that individual in 1940, etc. The moment that resort is made for referent to the consciousness of a given individual at a given date, at once we are confronted with the point on his time-line. There is vague reference to this point on the time-line when the elder son and the younger son is spoken of in the parable of the Prodigal Son. Vague reference is again made when mention is made to the older soul and the younger soul, because recognition is given to the varying points on the time-line. This same consideration becomes the basis for the conception of the brotherhood of man, and destroys all the false conception of equality respecting the brotherhood of man. The term brotherhood in the light of this understanding comprehends a wide range from babies to adults, with the adults spoken of as Adepts having the consciousness of responsibility for the babies in the brotherhood of humanity. No objective reference can be given to such a conception of a brotherhood. Many other vast and far-reaching programs, like educational systems, economic systems, leadership principles, who should be the leaders, etc., are vastly affected by this understanding. And the caricature, almost the vitiation, of those principles can be so readily observed when this is not understood; even the problem of political institutions is involved and the merits of democracy, constitutional monarchies, etc. So, for proper evaluation in respect to all of these, clarity of perception respecting the archetypal level becomes not only practical but absolutely essential. But when we resort to the consciousness and how it has identified itself with space and things in terms of consciousness, and its states, special or otherwise, we have to again focus upon the point on the time-line; as in respect to a given individual at a given time, or to different individuals at the same time, proper evaluation becomes impossible without accurately placing the point on the time-line. Now, it is not the province of this lesson to review those lessons describing the time-line; the mention of them is sufficient for a student to resort to those lessons respecting the description of the time-line if the understanding wavers respecting its position in this lesson. (So, refresh your memory on those lessons given about the time-line. They were exhaustive and adequate.) In order to describe the individual archetypal pattern, we have to begin with the time-line and then the point on the time-line, because we will then focus the

thought in the consciousness and its basic state. When the time factor is understood and grasped as-a-whole; that is, as a coordinate and added to the three coordinates of space, and in that grasping of the time coordinate and its addition to the three coordinates of space, all evaluation that was based upon the three coordinates of space become nullified. It would be comparable to a child adding a certain sum together, but in arranging his figures he unconsciously left one out and he added up the figures; the teacher says, No, that is wrong; let us see what you did. You left one figure out; put that in. All that he had added up previously was nullified by the introduction of another figure. So, it is when this time-line is grasped as a coordinate; it has been left out previously in all evaluations based upon space identifications; the moment it is put in, then all of the evaluations based upon the three coordinates of space are nullified; they were wrong that is, they were the lie and the father of it. But with the addition of the fourth coordinate, we not only have the basis for proper evaluation, we have also the basis upon which the pattern of a given field can be described, because it is manifestly impossible to describe the pattern of a given individual field by leaving out the fourth coordinate, the time-line. I do not think it is necessary to direct your attention to the fact that there was a conception of time abstracted from the three coordinates of space. And obviously when we speak of the fourth coordinate as the time-line of consciousness of a given individual, there is no way it could be fitted into the time abstracted from the three previous spatial coordinates. We speak therefore of that time as arbitrary time, as sidereal time (space); that time doesnt exist outside of the consciousness in spatial identity. With the perception of the time-line or the fourth coordinate, the arbitrary time, sidereal time or spatial time ceases. And as the consciousness grows into identity with itself on its time-line, for that individual it becomes increasingly difficult to orient, even to remember, eventuations respecting the former sidereal time, because he has a different time evaluation. The best way to describe this fourth coordinate, the time-line respecting a given individual upon which the movement called progress, expansion, growth, development, etc., proceeds is to use the words harmony, harmonic time. I have resorted to all sorts of over-simplified devices to present it; such as, when one is bored to the point that he is getting the teesy-weesies or something, it seems like the eventuation will never come to an end and it may be only ten to fifteen minutes in arbitrary time. But in sidereal time, it seems endless. When an event is interesting, an hour or more seems like no time at all, and we get the idea of harmonic time. Left in a situation in which there is nothing but inharmony, and it seems an age; left in a

situation in which everything is beautiful and harmonious, and it seems like it is always now; no time connected with it. With these simple devices I have tried to present the idea of a different kind of time, to lead the thought into the consideration of the fourth coordinate, the timeline in which the movement of consciousness proceeds. Sufficient references to previous descriptions in the teachings have been given for us to now consider the archetypal pattern which is determined by the point on the time-line. Here we have the individual microcosmic field, a duplication not a reflection of the Idea-awareness as described in the Cosmic field. It was mentioned that after that description of the Idea-awareness was given that it was endlessly repeated, even to the ultimate differentiated field, which is the individual field. And now in the microcosmic Self we find it again, only this time instead of calling it the Idea-awareness, we call it the state; it is the state in which the differentiated or individualized field becomes aware of itself, which is determinative respecting the lines of forces of its field. This is so fundamental to the pattern respecting any given field that many gross misunderstandings and misinterpretations have been given to it. But even so, no matter how gross the misinterpretation or description or misunderstanding may be, the fundamental factor carries force even into the misinterpretation, and I will give you an illustration. There has been developed a quasi-system of thought, founded upon the basic statement that man is the idea in the infinite mind; that nothing is real except the infinite mind and its idea, etc. This is a gross misunderstanding, but so fundamental is the basis which is misunderstood, that there is force and power even in the misinterpretation of it. Follow me carefully and you can see vast difference between the instruction as given in the School of the Natural Order and any system of thought based upon a statement, whether that statement is labeled a scientific statement or being, or any other label that might be given to it. That is, you will see the vast difference betweeNn the instruction as given in the School of the Natural Order and any teaching resting upon and abstracted from the statement that man is an idea in the infinite mind or/and that there is nothing except the infinite mind and its idea, etc. When the statement is made that man, the real man, the Real Self, the spiritual man, etc., is an idea in the infinite mind or it is stated that nothing is real except the infinite mind and its idea, there is a complete elimination of the Cosmic Process. All of those factors, based upon a series of differentiations culminating in a given individualized differentiated field, are ignored. That eliminates a Cosmic Process. Now pragmatically speaking (that means, practically) it resorts to this: if what I am in my essential nature is an infinite mind, although the term infinite mind is

merely a reified, hypostatized label (because there is no referent given for it), then whatever that label infinite mind represents or symbolizes, must think me over again. What can I do about it? All of that doctrine dovetails perfectly with Mohammedism It is the will of Allah; what it was to be; what will be is to be, etc. No one can do anything; it is the will of Allah. Do you think that is exaggerated? Listen: man is the idea in the infinite mind what can the idea do to change itself? because it is the infinite minds idea, not the mans idea. So, if there is going to be any movement on a time-line it is the infinite mind that must change its idea the will of Allah. The same doctrine, just different words; the same doctrine, philosophically speaking, because the whole Cosmic Process is ignored. There is no descending arc and no ascending arc; it is only infinite mind and its idea, and if the idea changes, the mind, whose idea it is, must effect some change. Then if that which is so-called infinite can change, the source, point in time of beginning (for any point in time of beginning presupposes an ending), the infinite mind could not exist at all, because of the factor of change. The doctrine becomes self-nullified. I could go on and on and elaborate that, but it is enough for you to relate it. Now, to the differentiated field that we call the individual, that is no idea in any reified infinite mind label; that is integrated, fundamental, basic, and as the individual differentiated field of light, of consciousness, of power, etc. it is the determinator of its state and its movement on its time-line. If you dont think there is a vast difference, you have another thing coming, or you cant understand philosophical language in philosophical levels. We are mortised and tendoned in the power, and when identity of consciousness is made with its own power, it determines the idea and therefore its patterns and configurations become representations of that pattern, the lines of force of which everyone says of himself, I AM the power, I AM the determinator, Surya is my name, the Ordainer. He, I AM; not an idea.

April 12, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 40

We are describing the differentiated or autonomous field at length, but not exhaustively, by reason of the fact that the clear understanding of it and the position which it occupies in our mental construct gives significance to the work which will follow; namely, the individualizing process, because that entire individualizing process is merely the transference of consciousness from the phenomenal appearance to the psychic-nature, from the psychic-nature to the field. Then when consciousness is focused upon the field and grows into identity therewith, the individualizing process has become completed, we call that the entrance to the Real world, we call that the Door, the Gate, by reason of the fact that any given individual field is an epitomization of all the ascending spheres, fields, powers, beings, to the only Begotten, Brahma. Now it is that epitomization which a given individual field represents that constitutes that given field as the door, as the gate to all the realms in the energy world and in the light world. There is no way whereby the realms, the worlds which stand as representation of the pattern of the state, can be gained except through that which in its essential structure is the epitomization thereof. That is why it is said that only through the consciousness of the individual field can access be gained to those levels, powers, beings, worlds, etc. No man cometh unto the Father (Brahma, who is the Begotten Son, but the Father of all differentiated fields), save by me, the I AM which is my true Self. He who attempts to go up some other way is a thief and a robber. I do not know why that latter clause was put in that statement, because there is no other way known by virtue and by reason of the structure respecting states of consciousness. There should have been a qualifying word put in attempts to be a thief and a robber. Because one cannot get out of the natural order or structure of that which we call Nature or Reality. That is not the whole or all the significance of understanding the position of the field in the mental construct. We cannot understand the psychic-nature and its representation, the physiological organism, unless we understand the field and its pattern, because the field and its pattern is that upon which the psychic-nature is built, as well as the determinative force, the Ordainer, the Ruler respecting the functions of consciousness in the psychic-nature as well as in its building. So, we see two reasons for the understanding of the individual field and its pattern, because no

adequate understanding can be gained respecting the psychic-nature without the understanding of the field and its pattern. And no access can be had to the Devachanic level in the energy worlds and light world, except through the epitomization thereof. Therefore, the whole burden of effort, short of conscious identity with the field, focuses upon gaining that conscious identity and nothing else. It narrows down to the one factor that all effort, whether unconscious or conscious, tends toward and culminates in the consciousness of the individual field, the power with which one is conscious, with which he thinks, feels and acts. After that identity, the burden of effort changes into functional participation in the creative world. Changes in the pattern of the field are represented by what is called progress on the time-line, no matter how slight the change might be in the lines of force in the pattern; three dimensionally described it could be indicated as advancement in time which series of advancements would represent the line, a spiraling line that we call the time-line. And the spiraling process is that which is labeled the palingenetic cycle; it is relative only to the field and not to consciousness in objective identity; it is a misnomer and misunderstanding of the palingenetic cycle that a given individual as he is known to himself and to others ever returns. He never returns; he disappears forever, on the grounds that he never existed. That is where we read the shadows and attribute extensionality to the shadows; it is a false attribution. So, there is no such thing as reincarnation as such that John Doe as he is known will return. But the field, whose pattern finds representation through the psychic-nature, endures and in its cyclic process again will focus its consciousness with what changes that might be effected progress and the result thereof will again bring out its representation that is, bring out the psychic-nature and in turn the psychic-nature will bring out its representation; a double reflection. But that is a process relative to the individual field and we could call that the rhythm of the field, the pulse beat of the field (birth-death; death-birth); it pulsates, rhythmically, and those pulse beats of the field outbreathing and inbreathing, to use the analogy represent its cyclic process on its time-line and have nothing to do with the building of the psychic-nature as the reflection of the pattern, and have nothing to do with the physiological organism as a representation or a reflection of the psychic-nature and yet it has everything to do with it. Here is one of those paradoxes, because it is the Determinator, the Ruler, the Ordainer, the Controller, the Power by which it is done and we can reconcile the paradox by using the motion picture projection machine (which I have used for 40 years to try to get the point over); the light is really the cause of the shadow on the screen, and yet interposed between the light and the screen is the film and the image on the film. The light didnt create the image, and yet it did project that image. In the light and relative to the light that is, entering the light and limiting values only to the light which is the same as saying, entering

the field and its pattern and limiting values to that level only, it has nothing to do with any image or the projection of that image; it remains constant as light; and its process on the time-line can be described by terms of intensification of the light. And yet it is that without which there would be no psychic-nature image, and without which there would be no projection of image, the physiological organism. In the Wisdom teachings, another great change is described, prior to the identity of consciousness with its Self; that is, with its differentiated field; there is no possibility of changing the gunas, qualities in the structure of the chromosomes, but after conscious identity with the field, those qualities, called genes, are selfdeterminative. Let us see this point, because it is the root and heart of genetics. We know the label chromosome: think of it as a cell; we know the label, genes: think of the genes as molecules of which a cell is constructed. So, the constitution of the cell is the molecule. If we think of the chromosome as a cell, and it is a unicellular structure structure of what? Molecules. Now, relate the molecule to the guna quality and we have the determinative source of characteristics respecting the physiological organism and the psychic-nature, which means temperamental, emotional, mental potentialities, possibilities, capacities in varying degrees. Let your thought revert back to the level of the autonomous field that is, the power with which you think, feel and act, which is the autonomous field level the I AM which is my Real Self level. If that individual field with its pattern has not progressed on its time-line to the point where it has individualized itself from the group in which it is integrated and you can go back in your mind to the animal, ethnological or genealogical groups, because the genealogical represents a group structure. Irrespective of the group you think of, and dont generalize the word, group, when it is mentioned; it means a specific, a common control of a multiplicity of individual fields in the formative process. They are not consciously individualized yet, but in a formative process of individualization. We can see in that situation where a given individual field has not become sufficiently emancipated in its I-AM-I-Ness, or I-AM-I-consciousness, it is not operating separately from the group influence; therefore, the group influences will become determinative in the qualities of its field and in the development of the configuration, and the subsequent development of its psychic-nature, and the representation, the physiological organism. We will see where those qualities become determinative in the structure of the cells; specifically the gunas become representations in the chromosomes, and become representations in the genes, and become representations in the cells, and then the physiological organism will carry through the characteristics of its racial, group, genealogical type type, meaning the ensemble of the gunas,

because the field is integrated in and not independent of a group, the group force, the group lines of force, the group structure, the group qualities. That is the basis of genetics of the Mendelian Law. It is also the basis of much that is now being lost in what we call democracy; the sense of honor belonging to a different genealogical line. Again direct your thought to the level of the individual field, the autonomous field and its pattern. When that consciousness of a given field has sufficiently emancipated itself from influences (guna structures) of any other field, genealogical, or way back to the animal group, then it can initiate its own qualities, and as the configuration is developed, it supports the psychic-nature which is subsequently developed, and the psychic-nature supports the representation which we label the physiological organism; then throughout those successive structures, those qualities will be impressed therein and no relationship will be exhibited to a genealogical line or ethnological or racial group, because the guna structure of the chromosomes will have been changed. That is why Surya is labeled the Ordainer, the Controller, because Surya is a label for and symbolizes or represents the power of the individual field, the determinative force of an individual field that determinative force for which we have the Sanskrit word, Surya. Surya, therefore, would represent the higher degree of individualization. So, we have added another factor to the importance of understanding the position of the individual field in our mental construct the factor of genetics to our other two factors previously given. But these three factors do not exhaust the description of the field and its pattern. When a given field comes into existence, it is described as a colorless sphere like a soap bubble having no iridescent patterns or color. But through experience in its cycling process, experience which can be described as between birth and death, and the assimilation of such experience between death and birth (here is where we mix two levels), because to that individual field, it is merely its rhythm, and not birth and death, because when we introduce those terms we have stepped over into the objective manifold level to help us describe a process that doesnt pertain to that level at all, but it helps us explain a process that belongs to the rhythm, the pulsation, or the growing light of the individual field. But relative to that field, there is no birth and death or death and birth; none at all, per se, as in the manifold of values given to images appearing substantive. (The moment we say that that field represents an epitomization, a condensation, a synthesis of all worlds or realms, powers or Beings, let your thought go back to the lesson on the many-one, and onemany [that means, the epitomization] to catch the implication of consciousness I am describing when I mention epitomization respecting a given field.) There is no such

thing as birth-death, death-birth, but we cross over to the objective manifold to help explain the rhythm relative to the field; and so, with this explanation of crossing over, let me continue the thought. It is the result of experience between what is called birth and death; the result of that experience is abstracted between what is called death and birth, because one thing we must remember is that between what is called death and birth memory is extremely keen, because memory in this sense belongs to the mind which again means the lines of force of a given field that we label mind, in distinction to the refraction through the qualities of the psychic-nature, which breaks it all up into the variegated colors, or its spectrum; because, the psychic-nature is like the prism, through which the wave lengths and frequencies in mind substance, in Chit become refracted. But outside or relatively above the psychic-nature there is no refraction; it is the pure Light and that pure Light represents memory; it is extremely keen, to the degree in which it is developed on a point on the time-line of an individual field (all that has to be put in because it cannot be verbalized). Due to the fact that it is the pure light relative to the field, relative to the time-line, memory is keen, therefore the result of experience can be abstracted and incorporated. If the experience has only been automatic repetition of the taboos, the mores, the customs and usages of the tribe, very little experience is gained. It is like chickens picking up corn peck, peck, peck automatically; so that, automatically the psychic-nature repeats the tribal usages. It all eventuates into mere suggestion on the psychicnature, and where the psychic-nature reflects these suggestions, no original experience, or very little; but there comes variations upon it; that is, a member of a given tribe will question, and if he questions any taboo too closely, a dichotomy will develop in the group, the cell will divide, and the questioner will pick up his supporters and withdraw, if he can get away with it, and form another tribe; and we have cellular division on the group level of a tribe. The question is that which will effect the field. In memory he will build that quality into his pattern and it will show forth a little change; a little iridescent color will begin to form in his soap bubble. We have to have a vivid imagination to see as the pulsation of the field continues, little by little, there is not just an unquestioned acceptance of everything; there is thought, analysis no synthesis, perhaps, but analysis, question, little by little the qualities are built into the field as the result of experience. And when these qualities built into the field become sufficiently organized, developed, the individual is approaching the responsiveness to Surya. He is switching from suggestive responsiveness to the group, to responsiveness to Surya the determinative power of his own field; he is becoming more individualized.

Now, these factors respecting the field and its pattern are extremely valuable and must be placed in our mental construct in the proper situation, because then we can see what the individualizing process is about and what it is for. And we can also follow the determinative factors respecting the individualizing process. The configuration of a given field is the representation of its pattern. That constitution is likened to the steel structure of a modern building; it is that upon which the faade is laid; and that which supports that faade is the psychic-nature and the reflection thereof the image appearing substantive that we label the physiological organism.

April 13, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 41

We now come to our next item in the outline describe two ways of expressing the structure of a given individual; first, in scientific terminology; second, in terms descriptive of states of consciousness. (The description of the foci goes in with the description of the individual.) The purpose of placing this in the outline is so that the students in the School of the Natural Order may be able to meet those who have no scientific background respecting the recent discoveries of the autonomous field and configurating energy, and at the same time, he can also meet those who understand the scientific developments; and then in his own consciousness he could correlate the two and in that correlation discover a great deal of freedom in respect to labels that it doesnt make one bit of difference what labels are given to any aspect of the structure. The essential factor will assume importance over labeling, verbalizing, mentalizing, etc. and that essential factor is clear perception, clear knowing, and in that he can learn the different terminology in different languages and in different times in the same language, and in different groups or philosophies, or the fundamental thought structure underlying different religions, etc. With that clear perception or knowing he can pick up any work of any age and quickly adjust the different terminology to the basic structure because the terminology will change, and does change, from philosophical group to philosophical group, from language to language, etc. but the basic structure never changes, it remains invariant. So much for the purpose of putting this in; I wanted to accomplish that freedom from linguistic methods, means of description. Let us go through the two descriptions first, in scientific terminology. It was Faraday who was given credit for first discovering the electronic field. Faraday was not an academic man; he had no academic training; he was a laboratory assistant and was wholly self-educated. Any encyclopedia or biographical sketch of him will describe all the interesting and really fascinating details of his struggles, of his experiments. He was the original discoverer of the electromagnetic field, and he left one hint which eventually was taken up. The hint was is it not possible to treat the electromagnetic field as independent of matter, or words to that effect. It was this hint that was dropped by Faraday that inspired Albert Einstein. It is comparable to another hint that was dropped by Thomas Edison which enabled Marconi to develop

the wireless and telegraph, etc., and subsequently the radio was developed. It takes something to pick up these hints, and there are those who come along who have that ability, and Marconi was one of them. I am giving this, because to me it is valuable, it shows the far-reaching consequences resulting from just a hint to those who are highly enough developed, have faculty awakened sufficiently to grasp the hint and follow through. Thomas Edison was experimenting with filaments which gave off light, in other words, he was trying to develop the electric light. He had developed his research down to carbonized bamboo, and had noticed that the glass of the lamp would become smoked, clouded, and he knew that was the effect of electrons carbonizing on the inside of the glass bulb; in doing so, directly opposite each leg of the filament there was a tiny streak on the glass that did not smoke up, that did not color. There was just a little white streak left showing where the electronic bombardment was arrested by the filament and did not pass through and strike the glass. Thomas Edison dropped this hint: evidently the filament absorbs the radiation; that is all; that was the origin of wireless, telegraphy, now radar, etc. Marconi picked that up. If a filament absorbs the radiations of electrons, cannot that absorption be converted into energy? And he did it. So, in a similar way Faraday dropped a hint which he discovered in his laboratory and demonstrated to the satisfaction of scientists (and he read a revolutionary paper on his discovery before the scientific society in London) cannot the electromagnetic field be treated and considered as independent of matter? He never followed through, and no one else followed through until Einstein. That was the hint that opened the electronic world. Einstein is extremely modest and gives liberal credit to all his source material to Max Plancks quantum mechanics, to Niels Bohr in the study of the structure of the atom, where they tried to account for the jump of the electron from one orbit to another. It was this discovery of Niels Bohr that was the basis of the quantum theory; and it was also fixed by Max Planck. When an electron jumped from a larger orbit to a smaller one within the electron field, there was a quantum of energy emitted from the field; when the electron suddenly and unaccountably jumped from a smaller orbit to a greater one, there was a quantum of energy absorbed by the field. That was the basis of the quantum theory which Einstein used in his development of the special and general theories of relativity. I do not wish to go on in the description of the development of the autonomous field; that is accessible in numerous articles, and we have one in the April issue of Scientific American, which is extremely valuable and quite historical, because it is the turning point in the evolution of thought affecting the planet. I advise each of you to read and reread and study that article by Einstein, even though you do not understand

it; you unconsciously register more than you can consciously register through the cortex. It would serve no purpose in our work to develop mental constructs, if it were not for that fact that there is a realm of our respective natures which picks up the frequency, which in due time develops faculty outside of the province of the cortex, with which to register, etc. Through electronic devices, hook-ups, scientific tubes, gadgets, etc., the charge of the field is now ascertained, and Professor Burr of Yale University has carried that line of investigation further than any other individual; with his best developed seniors they have conducted much experimentation respecting the charge of the electromagnetic field on the autonomous field, until now they have developed their work to the point where the field of a given plant, animal or man can be charted, a graph can be made of the charge of the field. In these scientific descriptions which have developed out of these various investigations, we can now confidently describe the structure of a given individual in scientific terms. It would be interesting to go through it all in the sequence in which it was developed, but we assume that those who are interested in describing the structure of a given individual in scientific terms, would have had some background, because otherwise he would not use the scientific method of description. Assuming that the hearer or reader has the rudiments of scientific background, we also assume he understands the language, and we can say this: every individual in his essential nature (or we can use the word, fundamental or the word, basic) in his essential, fundamental or basic nature, constitutes, represents a differentiated and independent (which means autonomous) field, sphere of sentient energy. Do not think that by introducing the word, sentient, that it is not scientific. I point your attention to the book by Gustaf Stromberg, The Searchers, wherein this science has been amply and empirically established, that the autonomous field is a direct source of all subsequent organization respecting a given individual; therefore, it is sentient; that is, it is characterized by that quality that we call consciousness or sentience. So, this has been scientifically established. I am tempted to go back to Niels Bohr to show the hint for the cause of the jump of the electrons from one orbit to another, when he demonstrated that it was the power of the perceiver and not the perceived. So, therefore, we have the basis for subsequent developments, that the autonomous field is characterized by sentience, meaning consciousness. A given autonomous sphere or field can only be described in terms of its lines of force on the grounds that the lines of force are that upon which the abstraction is based the abstraction labeled sphere or field; that concept is an abstraction whether we label it sphere or label it field. In the absence of the lines of force no sphere, no field exists. Lines of force eventuate where we have a negative and positive pole, so that any given autonomous field must be described in terms of its negative and positive poles, and the lines of

force between those poles by which and from which the sphere or field is known; or the concept abstracted constitutes the pattern, the structure of the field. Now we come to the most difficult point in description, in scientific terms, respecting the structure of a given individual. We can describe what takes place, what eventuates, but we cannot describe why it takes place, why it eventuates. What takes place within this field is that the lines of force eddy. (We can visualize a whirlpool, like in water an eddy always has a spiral structure [leave aside whether the spiral is clockwise or counterclockwise]; we merely want to establish the fact that there are eddies, like whirls, comparable to the little whirlpools on the edge of a current in running water.) These eddies have eventuated on the lines of force in a given field, exhibiting energy; each eddy represents a quantum of energy. They are both positive and negative. If the lines of force in the field are flowing from positive to the negative pole, the spiraling whirls or eddies will be labeled proton; if the whirls eventuating on the lines of force flow from negative to positive pole, that whirl will be emergent energy labeled electron, etc. (The etc. here represents other eventuations within the field.) When these quanta of emergent energy, or when the whirls are considered in a gestalt, as-a-whole, then we have the label configuration of units of energy; that is, configuration forming fields within the given individual autonomous field, like that endless repetition of the process from one to the many. Here in the individual field we find a comparable microcosmic epitomization of the Cosmic Process, because the individual autonomous field can be considered the one Creator, Ordainer, Controller, Atman, and the whole Cosmic Process becomes duplicated, repeated (notice the avoidance of the word, reflection; it is not a reflection; it is a repetition, microcosmically of the macroCosmic Process), because out of one field now comes, after the emergent energy on the lines of force, field formations within the field. We can now say the individual autonomous field is differentiated into a multiplicity of fields which the original autonomous field of the given individual motivates, governs, sustains, creates and recreates (the recreating is called destruction). So, out of this emergent energy, the atomic field is formed. Out of the atomic field, the molecular field is formed. Hold the mind steady in terms of energy, not in terms of phenomena; keep in the background of your mind that phenomena is only the abstract from this energy structure and has no existence except in the consciousness of the abstracter. This is energy differentiating within the autonomous field. That which is labeled molecular field forms larger fields colloidal, crystalloid, cellular, etc. labels given to the phenomenal aspect of the configurating process. Keep your levels straight when you label, and that which you label. Do not identify word with thing or thing with configuration because you will get hopelessly balled up if you do not keep these levels sharply differentiated.

We can visualize what is labeled the cellular, colloidal, crystalloidal levels in the configurating process as forming organisms that is, energy structures we label organisms. And now we can visualize the power of the individual or autonomous field as organizing the energy configurations that we label organisms into functional organism-as-a-whole, which we label the physical body or the physiological organism, etc. This is the process, and each single step suggested, as well as mentioned, can be scientifically substantiated, and we have the structure of a given individual in scientific terminology. From this we turn to non-scientific terminology and describe the same individual. We have lots of freedom now, and this is going to take us from Swedenborg to Kapila, Sankara, to Patanjali, down to Plato. So, not to be restricted by the time factor, we will carry on and open that description of the individual tomorrow morning.

April 14, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 42

We turn now to the description of the structure of a given individual in terms descriptive of states of consciousness. As has so often been said in this review or outline of the instruction as given in the School of the Natural Order, constantly keep in mind in presenting the instruction that the beginner presents an orientation in the objective manifold, is canalized therein, and constantly his evaluations, understandings, appreciations, etc., are limited to the objective manifold. When we approach the description of the structure of the individual in terms of consciousness, the emphasis must be laid upon the fact that Reality, fundamental truth, the essential nature, etc., respecting a given individual or respecting any other existence or being, can be summed up in one word consciousness. In other words, the consciousness (the term, the label) represents the totality, the summum bonum of the essential nature of any given thing, as well as any given individual. Attention must be focused upon the fact, even when the individual intellectually recognizes it and says, yes, yes, let us talk about something else; psychologically, he will not function as if it were a fact, and the only fact respecting existence. The student of the School of the Natural Order should learn the means of methods of meditation from his teacher, which will focus attention upon that essential fact, or he should devise means, ways, etc. of concentrating attention and meditate upon that essential fact. In other words, a genuine student should focus attention steadily in and upon all levels upon which he functions respecting that essential fact there is nothing except That which we label consciousness; naught else exists. To direct attention of the beginner in a convincing manner, a variety of mental constructs can be devised and description thereof given: without consciousness, what is there to think about, to talk about, to consider? Nothing; blank without consciousness to know there is any thing. It is a misstatement to say nothing, which means no thing and it takes consciousness to be aware that there is no thing; rather, we should confine ourselves to the statement that without consciousness nothing exists. But the intellect will step in and say, Oh, nothing exists to me if it were not for my consciousness. That there is no one (no thing) to whom something

exists is only a matter of your consciousness; so without your consciousness nothing exists, not even another. The great debate that is becoming classical, because I am running across references to it in current literature, book reviews, etc., the great debate between Albert Einstein and Tagore, as reported (because Tagore slipped on one point and failed to put it over); when Tagore visited Albert Einstein in Germany, they were sitting in his sitting room, and in their discussions the point came up there is nothing except consciousness and that consciousness constitutes the only reality. Einstein said to Tagore, Do you mean to say that if you and I and no one was here, that this table would not exist? Tagore replied that that was what he meant to say, If there were no consciousness present, the table would not exist. Einstein laughed heartily and said, It was reported that you were a religionist, but I am more of a religionist than you are. I believe in a God that supports the table, not any individual consciousness present or absent. And it appears that Einstein got away with the argument, but he really didnt because Tagore slipped on a very essential point: that any individualization (which means differentiated consciousness) is merely the higher dimensional epitomization of all consciousness like when we say respecting the individual field (the differentiated field that is autonomous) that the one-many/ many-one become comprehended otherwise the differentiated or individual consciousness would be nonexistent. I refer you back now to the illustration of that allegorical transparent man, where the one and the many are simultaneously present, comprehended, etc., in that which we designate the one. The consciousness in the objective manifold cannot grasp that point. It takes liberation from the objective manifold. But that would not have been necessary for Einstein, if Tagore had made that point, and the only concession that can be made respecting that point is to the objective manifold of values, wherein it could be said, the table has no existence, except in the consciousness of the perceiver, but that perceiver represents the universal consciousness, so without the cosmic or universal or all-comprehensive consciousness, the table would not exist; it exists in the consciousness. Stating it that way is a concession to the objective manifold, by introducing the label for a higher order of abstraction the label, universal. When we get beyond the abstracting process to the level of the abstractor, then both the terms individual and universal are invalid and disappear, and there is only consciousness remaining. In reading this classical account of this discussion between Einstein and Tagore, I have always felt sorry for Tagore that he got confused, because he knew, but stuttered in adequately verbalizing what he knew, because fundamentally he was

right; the table has no existence in the absence of consciousness; whether you label it individual or universal is only relative to linguistic representation on and in the objective manifold that is, it merely represents two levels in the abstracting process. Among metafizzlers, there is getting to be a clich, which has no meaning Well, in three dimensions we see the table, but it is in a fourth dimension or fifth or sixth dimension of consciousness that it must be seen; that it has no existence in the absence of consciousness, bla, bla about tra, tra. These considerations have no particular bearing upon the presentation of the instruction, as given in the School of the Natural Order, to a beginner; one who is representing the School and its teaching is only concerned with bringing the attention of the student to the consideration of consciousness a term representing that which alone exists. I used to say years and years ago (it seems like many incarnations ago) over and over to the beginner your best friend may be sitting right behind you, one you have longed to see, but if you are not conscious that he is there, he is nonexistent, as being here to you. Everything of which you conceive or which you perceive, and to which you give value is only a matter of your consciousness of it. Then I used to give a little resume of the Vision of Sir Launfal: how the pompous knight rode forth to find the Holy Grail, and he flipped a coin to the beggar at the gate as he rode forth. He searched and searched for the Holy Grail and was ready to do battle, but he returned a broken old man, and he sat down and shared his last crust with the beggar at his gate Lo and behold! It was He all the time! The beggar at ones gate begs for recognition, not alms. That which is begging right at your gate is the power with which you are conscious; no, no, you ride forth; you are going to find it! A wonderful vision. Not until the humility after search and research, do you come right back to where you started, and it is still there at your gate, begging recognition, and the moment recognition is given, there the Luminous Self, the Light of Lights, the Holy Grail. That of which one is not conscious does not exist; that of which one becomes conscious, exists, so long as he is conscious of it; but when the act of being conscious is focused and identified with the power with which one is conscious, the present, indestructible, permanent, Reality has been found. But we cannot, nor can any individual, make that jump out of the identity of his consciousness in objective evaluation to that identity with the power with which he is conscious of his objective world or any world; he has to meditate, focus, concentrate long and ardently and steadily upon the fact that nothing is, except consciousness.

When I took up this point in my own development, I was a ranger for Uncle Sam and was much alone in the mountains, and heavy timber, mountainous country north Idaho. Whenever opportunity afforded in camping, riding, the dismissal of my duties as ranger, I would look at a big tree and mentally repeat over and over (sometimes I would sit for hours), The tree is conscious. I am conscious of the tree. If the tree in its essential nature is consciousness, the tree must be conscious of me. I would repeat that over and over mentally until I would get it down to a sort of shorthand the tree is conscious; I am conscious; the tree and I are one in consciousness. I would work until a certain experience came; that became a fact, not a mental repetition; it became an experience. I knew and didnt have to think or mentalize; I knew. I have practiced this with many things for hours and hours until I would break through or into the experience of it of the awareness of the consciousness of that so-called thing and myself as one consciousness. I practiced that simple little thing (that looks silly) for so many years that I would have automatic experiences resulting from it. One of these I was returning from a hike and I looked into what we call space and wondered about it. Suddenly, space became consciousness, not space, and from that experience I knew this that we call the universe exists only in consciousness; consciousness is all there is, and all that appears, phenomenally or otherwise (otherwise means energy systems, differentiated fields, etc.) exists only in consciousness, and that consciousness, and the consciousness with which I am conscious of it are one consciousness; consciousness alone is real. That can be gained as an actual experience, where the knowing level is reached. But coming back to the individual beginning this study, where his consciousness is oriented to his evaluations respecting the phenomenal appearance of the world: whatever the devices which might be employed each one of those devices must be designed to focus the attention upon the essential Truth there is nothing except consciousness. When this point is sufficiently established, attention has been drawn to it, then one can take up the second point in the description of the structure of the individual in terms of consciousness: do not depend upon relationships and comparisons. In the absence of relationships and comparisons, which involve your coordinates or reference points, there is no knowledge; the only qualification that must be introduced, is the term epistemological, respecting the word, knowledge. Again I refer you back to two lessons on pure knowledge in contradistinction to epistemological knowledge. If your memory is keen enough, you can fit it in (go back and read those lessons and you will see my point of qualification). Without relationship and comparison, concepts cannot be formed about phenomenal images or

any abstraction made therefrom. That is, there is no accumulation of information which is called knowledge. Again, go further in reviewing those lessons that were given on the subject, because my point now is that the moment one knows, he has given recognition to the state, the manner, the quality, guna, etc. respecting consciousness. (I know that didnt go over, and I want to register that point on you and in you.) To be conscious of a given person, thing, concept, etc., implies there is a way, a manner or state in which you are conscious of that person, thing, concept, etc. Unless there are differentiated processes based upon relationship comparisons, one would not know one thing from another; there may be consciousness, but it would be in the absence of state. The moment that one says, I AM I, I am not you (another), he is differentiating. But when we go back into the intricate processes respecting how he came to get that way, how he came to differentiate, we find it resolves itself to the state in which he was conscious of I AM as different from the state in which he is conscious of another, and it was only the relationship and comparison between two states of his own consciousness. So, therefore, what we call planes, levels, orders, etc., essentially means varying states in which a given individual is conscious, and his planes, levels, orders and differentiations, etc. are merely terms representing the range, the octave respecting his own states of consciousness. So, instead of using the terms planes, levels, orders, etc., one could more properly use the terms respecting his states in which he is conscious. So, by these devices, mentalizations and mental constructs we represent what we call the differentiating process respecting the spheres, orders, etc.; then unification respecting the vast multiplicity is therefore found in the consciousness as that which is equally present respecting its various states and we have a complete solution of the problem of the one and the many, and the many and the one; it is when we stop abstracting at the level of differentiated states and ignore the beggar at the gate, the consciousness which supports each and all, analytically or synthetically so Brahma is the one and only Begotten; everything else merely represents the multiplicity of the states in which he is conscious. The highest meditation of all, that carries one into the ultimate samadhi He, I AM He, I AM; the One without a second, in whom the multiplicity exists as my states of Self-awareness.

April 17, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 43

The description of a given individual is not complete until we have added to the previous description of the foci, the centers of force through which and by means of which the creative process on all levels and in every respect is brought about; that means to say as focalizations of the force of the field, the functional process respecting representations, manifestations, creative effort in all departments becomes affected; this description is given in our literature, and in this outline course, as I have so repeatedly said, it is not the purpose to exhaustively describe it; we confine ourselves to the outline; but in giving this outline course of a review of much work that has preceded it, I am endeavoring to add points of interest not contained in the lesson courses. To my knowledge, we have nowhere adequate diagrams of the structure of the individual and particularly of the force centers as part of that structure. It will require an artist with very subtle divination and feeling for the sense of it to adequately portray it, symbolically, in a drawing or painting. I believe it would be helpful if we had adequate drawings and paintings; our oil paintings are wholly inadequate to show the structure, but in lieu of adequate paintings, I am going to try to draw a word picture. Give your imagination latitude and see if out of this word picture you can abstract a construct which might be helpful in the description. Never describe the somatic divisions symbolized by the circles on our chart (the Four Somatic Divisions of Man), or the centers of the somatic divisions without portraying first the individual sphere, the individual field. In three dimensional space the field will vary greatly respecting its circumference relative to the three dimensions. When the field is first formed out of the animal group field, it is approximately seven feet in diameter, midway from top to bottom, at right angles to the perpendicular, and the perpendicular line would be approximately nine feet, if it could be seen and it can be seen when the center we label Ajna is opened. It is like a luminous ovum, egg-shaped, opalescent, iridescent in its luminosity; that is, as it is developing. At first in its differentiation from the animal field, it is more like a soap bubble with very little iridescence, yet luminous. There is no need to describe the structure of the field except in general terms. The same field of an Adept, adult in the lightenergy world. (You can say Adept of the wisdom or adult; using the word adult is

analogous of the birth of a child on the physical level to a full grown man or woman; there is a birth in the field and a development in the field, comparable to the adult, on the Mind-level. The field of the adult on the Mind-level will extend from one to three miles in diameter.) I am relating this to the three coordinates of space as a matter of word description, but there is no periphery, the periphery of the field has long since been shattered by the intensification of the force in the field, which means in mind substance of the individual, and that energy can be focused by the adult on that level, like a radio beam which can be effective when focused, throughout the solar field, because it goes now over into a higher dimension in which the concept of space in three dimensional terms or coordinates becomes lost. But to try to describe the field in terms of three dimensions of space, there is no periphery; there is just a gradual dimensional fading out without any sharp line of demarcation which could be called periphery. Now, between these two the individual field when first differentiated from the animal group, and the adult, the Adept you can fill in by gradual gradations all of the stages between. That is why (if you will catch that excluded middle, with an infinite range of degrees of developments of the field) each relatively higher degree of development, is more luminous, brighter, more intense in color that means, the energy, the gunas. I started to say that is why no specific description can be given; it is an individual proposition, because the field respecting Smith1 will be vastly different from the field of Smith2 on to Smithn. So, to describe the field, we must first have a specific individual, and then that ones field can be described; but we cant make a general description like I am attempting this morning, from the first individualization of the field to the highly developed field with forces and powers highly organized with great intensity and radiation. So, such a field is a powerful influence on that level, and any mineral, plant, animal and man which can live in such a field, and particularly when responsive to its influence, can be developed While this is not germane to the description to comment respecting the effect of a highly developing field, the temptation is great to add some comments. The true process of development is to live in a highly developed field until you can respond to its influence, and that over and above any other methodology, particularly mentalizing, verbalizing, etc. I believe that the mentalizing and verbalizing in addition to the maintenance of the higher level force or influence is extremely valuable or I would not indulge it. But to mentalize about the higher levels of development, the light-energy world, this world as an energy system, the noetic Mindlevel functioning, etc., in the absence of the ability to maintain the field influence is worse than useless; it is spurious and a sort of caricature of real development.

In like manner, as we shall see as we proceed, to fall into the snares of the psychic world and repeat such as spiritual, as high, as light, etc., it is a profanation, a prostitution of the Real. So much for comment. Let us go back to the description of the structure. After we have this field sufficiently described, visualized or understood, then and then only, introduce that there is a conscious controller, a consciousness of all eventuations respecting creativity flowing from that field. We can give a label for the controller of the field; we do not care what label, just so we agree upon the label after establishing a referent for such label. Here in the Occident we are not old enough in understanding to have devised English labels that is, labels in the English language so we borrow labels from older cultures: from the Greeks, Aryans and Egyptians, but mostly the Greeks and Aryans the older cultures where they had developed understanding respecting the higher departments or levels in the structure of the individual. When we borrow from the Greeks we use the word Logos for this power which controls and directs and organizes the field. When we borrow from the Sanskrit (the Aryan language) we use the word Atman as the label for the force or power which controls the field and all creativity respecting that field the Atman. The nearest that we have in the English language is: the Higher Self, the Real Self, the Master Self, etc., which you will readily understand is rather a multi-ordinal term of which there are many interpretations or meanings. In this description of the field, we must comprehend with one act of consciousness in the lines of force, the Arche and the configuration of units of energy as representations of the Arche, the pattern. It is like in any consideration, the trinity must be grasped as a unity and in respect to the field, pattern and configuration respecting the other two sides of the triangle, the triplicity or trinity, which of course, in the submicroscopic or individual field is merely an epitomization or representation of any field to the cosmic level. To understand one is to understand all, etc. We should add a word there: to understand one in the essential nature is to understand all; so we could apply that to the atom to understand the atom in its essential structure or nature is to understand all. To understand the individual in his essential nature is to understand all, because it never varies it is an infinite repetition in structure and in nature and in function. A third point must be introduced: there is no field, individual or otherwise, no differentiated sphere in the undifferentiated Mother, without the basic unity being represented. That basic unity we label the positive and negative poles of any electromagnetic field, the poles to the foci, the energy centers by which and through which creativity is effected, by which and through which creative force operates. The two poles of any individual field (I will use the English, you can supply the Greek and

Sanskrit from the lesson course, if you wish) we label the sacral and conarial. Notice on the chart that there is a line connecting these two poles, which is only diagrammatic of the axis of the field upon which the lines of force of the field depend. Or we could express it this way: without the axis, which is the invisible attractive force between the positive and negative poles of the field (and it is extremely powerful), the field would not be supported. The lines of force of the field spiral continuously around the axis, flowing from the negative to the positive pole of the field and flowing from the positive to the negative pole of the field. That which we label the sacral pole of the field is the negative; that which we label the conarial is the positive pole of the field. This is important, because we find in nature (not birds and flowers, etc. I mean the Mother as energy world or as light world differentiated or not) that all or any of her differentiation must first flow from the negative to the positive before the return force is possible, and from the positive to the negative. When we get to the description of the process of individualization we will see how this operates and it will be carried out in more minute detail. But it is a nice idea to carry this as basic, not only to the individual and the process that we call expansion of consciousness, etc., but for the understanding of the creating process in any respect and every respect, even though you enter a school of higher development; for instance, mathematical physics, you will still find this fundamental. I use the analogy to illustrate this point of the common phenomenon of what we call lightning. There proceeds the bolt of lightning, from the highly charged positive cloud or area, a magnetic force that leaps from the negative to the positive; it generates the pathway for the positive bolt. This used to be a mystery until modern science learned how to measure the magnetic field, and now it is well known that the magnetic force of the earth rolls in waves under a positively charged cloud until this magnetic wave of the force of the earth can find a line of least resistance to discharge itself to the positive cloud, and when it finds that line of least resistance it discharges itself; the wave suddenly becomes a concentrated stream, beam, line, etc., and leaps to the positive, and immediately the positive discharges itself on the same pathway to the earth. There is no way in which that positive can be released in the positively charged cloud until the negative forms the pathway. I use that as an analogy because it has such deep and far-reaching significance in the individual in his effort to achieve the higher level of development, the noetic level and beyond. One who understands this fundamental fact of nature, the Mother, then knows that there is no escape, there is no other way out except discharging of his force to the positive pole of his field, before that positive can respond. If one will once accept the fundamental fact, then he will never delude himself; he will never fall under the error of thinking that any psychic development, no matter how pronounced it might be, represents the completion of his offering, the sacrifice, or the discharge of

negative energy to the positive pole. So, if one developed the power of projection on the psychic level, power of levitation, power of forming a mental image of himself the Arupa body and functioned independent in his mental thought form of himself, separate from his physical state, and though he developed a great deal of force on the various levels of his psychic-nature, still he has not completed the basic order respecting the structure and function which governs the process. He must completely discharge his negative energy to the positive pole, instead of diverting it on the way to anything else. Now to bring all that down to factuality and more simple terms (I hope), one who enlists in the real and genuine process of what we call development, must make up his mind that he is going to direct his force to the noetic level. Remember I linked the noetic level with the field substance; so, he is directing his force to his individual field or sphere as described. And to do so, it means that all the other functions of the psychic-nature which motivate sense functioning, must be abandoned; they fall into atrophy, and in due time pass away. Let me take one case among many. I could use the function of the heart center, the throat, the pituitary, etc. but let us take the one that dominates the race mind more than any other that is why it is symbolized as Sagittarius, the hunter, the slayer of Taurus that is labeled the sex force. If your force is directed according to the essential or basic structure, urges, id, libido, etc., will soon pass away, pass clear out of your consciousness and the sex organs will atrophy, because creativity then can operate from the field; it becomes set, we call it, in the field, meaning the noetic level and whatever we do we do from that level. More about that as we go along with the individualizing process. You can readily understand that this type of teaching is not for everyone, because if his consciousness, the controller, the director of his field has focused yet in generation, he is not yet ready and cannot, no matter how much he would want to, apply those directions of the force from the negative center of his field to the positive center of his field. He has to wait until his time arrives; that is, the psychological point on his time-line will arrive when it is relatively easy and not such a struggle and fight, etc. That is why, in our work, we take it so easy; no struggle and fight; just take it naturally and easily until it begins to operate within us, and that is why we realize that it takes from 18 to 21 years if one sustains effort (I do not mean fighting and struggling; just sustaining effort); that is very short compared to the aeons in which he has existed. But let us go back to the description of the force structure and I will take up the point that I have introduced, the poles of the field which we label the sacralconarial axis, and the English symbolism is extremely significant of Saturn in

Capricornus, which has been described in our lesson course; and the symbol of the Sun in Leo, at the height of his exultation when the Sun enters Leo in the precession of the equinoxes. When the symbol was first devised, the height of the suns journey through the zodiacal wheel used to be reached in Leo. So the very height of power is reached when the force reaches this center (the conarium), and then comes the descent of the positive power. It is the descent of that positive power that switches the orientation of the individual from the Mother, the negative, to the positive, the Father principle. No one can switch himself from the negative, the lunar where he must function by the reflected force, to where he operates by the positive. That takes place in every individual, male or female. The field is both negative and positive in itself. Now, on the axis respecting the field, five other foci of force develop. Through these five let us say, centers which develop on the axis of the field, force of the field energizes the building and development of the psychic-nature. So these five centers between the two poles and on the axis of the field are associated more with the psychic-nature than with the field level, Mind-level. The association of these five centers, which we can call the genital, solar, epigastric, throat and the pituitary, with the psychic-nature, is due to the predominant influence of the psychic consciousness in the preparatory stages of the individualizing process; which simply means, the majority of individuals are functioning in one or the other of these five centers, and by reason of that, the centers are associated with the psychic-nature. But after the psychic-nature has been destroyed, after there is no more function on the psychic level, these five centers are not destroyed, they belong to the field; they pertain to the field and are then spoken of as being raised from the dead. That is, when they no longer energize the psychic-nature, then they become the foci in which the power of the field operates that means the power of the noetic Mindlevel. If we had familiarity with the function of these five centers relative to the noetic level, which means the field, we never would have association with the psychic-nature. It is just the fact that under the domination of the force in the psychic-nature we are incapable of thinking there is any other level except that one upon which we function, and we transfer our own state to everything and everyone, even the centers. But there comes a time when the psychic-nature falls into atrophy; then these centers come into their own; that is the original purpose for which they were developed in the basic, essential structure of the individual, because then they become the level upon which Atman functions in his solar vesture, in his light body,

from which the psychic-nature has long since passed away and vanished from the field. With the introduction of the poles of the field and the centers which develop on the axis of the field, we have finished the brief and wholly inadequate description of the structure of a given individual. So, we are ready to go on with the outline of the individualizing process.

April 18, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 44

We take up this morning the description of the lunar cycle. A few preliminary remarks. This description and the subsequent descriptions of the solar cycle have been for ages the most recondite and hidden wisdom of the mystery cults. It is difficult for us today to understand why it was so concealed. Our difficulty lies in the fact that we cannot reestablish the context of situation which obtained so generally down the ages. Today where the amenities of manliness, integrity, loyalty, faithfulness to friendship, etc., are accepted as common decencies, in that sort of situation it is extremely difficult for us to think how conditions used to be, where one couldnt trust his own wife, husband, children, mother or father or next door neighbors with anything but what they would take advantage of for their own selfish purposes and their own advantagement. It must have been horrible to have lived in such conditions. We do have a little concept of those conditions in Germany during the totalitarianism of Hitler when children would report to the authorities on their own parents, and those parents would disappear to concentration camps, etc. We read today where children are taught in their schools in the Russian part of occupation and in Russia to report anything that is detrimental to what they consider the preservation of their totalitarian tyranny. Those are atavistic throwbacks to ages past. Imagine here and there the Illuminati trying to give the fundamental knowledge, the Gnosis which would lead a few out of darkness, animalized selfishness into light. When the knowledge was given it was given under great secrecy, solemn obligations and oaths to never divulge it to anyone, and if one even attempted to divulge it he disappeared. There was no argument or warning if he violated his oath. These oaths were so solemn that it has worked a hardship upon scholars and genuine schools in their efforts to reestablish the teachings of the mystery schools. Because one like Plato was bound by those oaths and could not reveal anything respecting the instruction, so he had to resort to all sorts of analogies and strange stories, trusting that the awakened ones would read behind the stories that which he was trying to tell but could not tell by reason of his solemn oaths. Then today the literalists, the aristotelians, with no imagination, no artistic intuition, perception, ponderously, laboriously trying to find objective sources, reasons for these stories, parables, analogies, metaphors, similes, etc., until now the

pedantic and scholarly descriptions of what Plato meant become caricatures and sometimes fantastic caricatures, not only of his stories, analogies, etc. but of the meaning which he attempted to convey by circumlocutions. I am of the opinion that it would have been far better for them never to have tried to conceal this work respecting the Gnosis. I say that because I have tried to give it as carefully, clearly and exhaustively as my ability and limitations of my vocabulary permitted, and I find aphasia in the vast majority of cases. So, I am of the opinion that they should have trusted to the aphasia as it most effectively conceals the knowledge. That aphasia is due to canalization in the objective manifold; it is profound; it is so profound that the members of the medical profession are becoming enormously wealthy by reason of it, because the mind of the sufferer cannot detach from seeking some objective reason for psychic-nature maladjustments. Go back to that fundamental description that we give over and over in our exoteric work this is an energy world; then scientifically establish that statement; then show that the consciousness is only identified with space, a state which we label space; there is nothing, relative to something. No matter how you bear down on it or how loud you shout, etc., the mind goes right out to this or that, when there is no thing objective, scientifically or otherwise. That is the aphasia I am talking about. You can trust it, it conceals more effectively than any oath. Let us go on with a few more preliminary remarks, as you will encounter this to your consternation until the consternation becomes an established acceptance and you have to move around among the sleepers with complete reconciliation to consternation. But the natural order process movement on the time-line, activity of the world mother doesnt stop; there is no diminution, etc. It is truly marvelous and a cause of great wonder that with all of the stupidity and darkness and ignorance, this aphasia, there is no sign of any retardation in the process, and so today we find individuals awakening, notwithstanding all that we have said about the aphasia, the darkness, etc., so much so that after exhausting all possible justifications and reasons and medical helps, etc., they flounder around and fall into something a book, a person, a teaching, etc., that finally that is it, that explains it. Then we have an opportunity to impart the instruction. It is that point in Smith 1 to Smith2 to Smithn that we must watch for and then share your understanding with that one. With the rest, be extremely reserved and wait; learn to wait for that opportunity. So much for preliminary remarks. Against the background of the Gnosis, which means Knowledge of fundamental reality, we can abstract to the third level very easily; that is, we can classify. The

first category would be represented by those who have no consciousness of the awakening of these foci or force centers, no experience, conscious or unconscious respecting activation. This activation of the force centers is called the awakening process; the awakening from the dead, the centers are dormant, dead; there is no activity. I do not use that form of expression for them very often; I use the analogy of the bud of the flower, and I always think of the rose. They are in the bud stage, not open; all potentiality is there in the bud. The activation of the centers can be described as the opening of the bud, and for six thousand years or more the Orientals have used the analogy of the lotus flower as the roots are in the mud of the pond, the stem finds its way through water, and the bud and the flower opens in the light of the sun; it makes a very beautiful analogy the mud, as the objective state, with its tenacity, it darkness, and the water as the symbol of the psychic-nature, then the flower opening to the light of the sun, the Mind-level, the luminous level of the light. Whatever the analogy used, in our classification there are those in whom the centers are dormant, in the bud. In respect to the second category, we divide into two classes those in whom the centers are awakened and due to the strong canalization in the objective manifold, they are mentally unconscious on the cortical level; they have no awareness of what is transpiring; they feel queer at times, and suffer with gas attacks and get sick to the stomach; they get depressed if they are in the heart center; some have almost uncontrollable melancholia; sadness weight them down; some have the world heart-ache until it is unbearable and they commit suicide. This world sorrow is unconscious rapport with the frequencies. These suicides are daily occurrences, not rare and uncommon. I could go on and on, describing many other conditions due to the opening of the centers, but the objective mind has no knowledge of what is the matter, what is going on. Attacks through the epigastric and solar levels; attacks through the heart level; untold agony and suffering, hospitals overflowing with the victims of open centers. These are the awakening ones with no understanding and no knowledge and no one to tell them and nostrums, patent medicines, doctors of all kinds and descriptions practicing on them wholesale, reducing them to poverty because it takes all they have to pay their doctors. Do not think this is exaggerated; you havent imagination enough to imagine the enormity of it. You could search your vocabulary for the most descriptive adjectives and you are way off from adequate portrayal of the situation which obtains with just this category of which I am speaking, where the natural order process continues on and on where the point is reached on the time-line, buds begin to open. We could use a lot of analogies for that. Plant a tree; see it grow a year or two and it bursts out in flower. Endow the tree with mental level consciousness, and no one ever told it it was going to have flowers, that buds are going to open. It would say, What is going on? I am breaking

out. Then, of course, fortunately the tree cant run around and find some other one to exploit it. The analogy isnt farfetched; it is the natural order. The next category in this third order abstracted would be those that are becoming alive to it, cortically they have accepted it; it is an awakening; it is a process of development. But the cortical mind is so tenacious it cant let go of some reason; they know it isnt objective, so they manufacture what we might call subjective reasons it is Rain-in-the-face or some other Indian Chief or my mother or father, etc., that died; it is spirits or Jesus or Krishna or Rama or it is God who spoke to me. Sometimes that is serious. Jeremiah had a dream and God spoke to him and said, Rouse yourself up and organize an army and go over into the land of and slay the men and women and children, and pregnant women and cattle and sheep, etc., and he did all this because God spoke to him and told him to do it. I can point it out to you in your sacred Bible. So the cortical mind is so tenacious that it can no longer find some objective reasons and it will dig up some other, spirits and the dead, etc., to God. This is the third classification. Do you think the teaching about these things is not needed? We have a fourth classification: those are identifiers; I am getting spiritual; I have spiritual development (whatever the word, spiritual means); I am getting psychic ticklings and spiritual awakenings. Do you notice that in the teachings of the School of the Natural Order the word spiritual is seldom used; and if we do it is shied around, because we dont know what it means; but I hear it respecting this fourth classification, which is just the awakening of the centers on the lunar phase of development mountebanks, foreflushers, legerdemain, etc., etc., exploiting as spiritual. It has the utter and complete contempt of the real ones, because it casts such an odium, its stench is so great that to reach it the genuine one has to hold his nose; but he has to go through it and become classified with them and take it. So, we have this classification of exploiters labeled spiritual. Turn and look at the individuals and the multiplicity of those individuals genuinely and sincerely trying to seek a way out to the light, and those spiritual metafizzlers exploiting them in the name of their god. It must be endured; we must wait; we must wait centuries until this phase passes away. Now our fifth classification: those who understand the awakening, and as the centers awaken they do not tarry for a moment in the phenomenal aspects, other than for referent in images appearing substantive, and to pass through as quickly as they can and reach the true levels of light and glory and Ananda.

So, we are going to describe the passage through the Red Sea and the Wilderness into the Promised Land.

April 19, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 45

In approaching the description of the opening of the centers to those who have had no prior introduction to the subject, and particularly if those to whom the description is given are canalized in the objective manifold of values, then remember the background of this instruction, the basic fundamentals, in order that you can create in their minds a sharp differentiation respecting the non-identity of the forces with the functions or the activities of the functions which the forces motivate. Let us just mention a few of the salient points of that background of the instruction: this is an energy world; that which we call the physiological organism represents space, therefore, it can only be described as a state; the moment that the body is described as a state of the consciousness, then you have the introductory clause to the field, the true individual, the power with which one is conscious, with which he thinks, feels and acts, etc. Then use analogy remember that analogy of the motors, each connected with a different kind of gadget, like, lathes, drills, saws, fans, etc.; bear down on the point that it is the current in the motor which not only operates the motor, but which operates the gadget to which the given motor is attached. There are many byplays upon that analogy. No use to quarrel with or fight the gadgets; no use to bemoan your state for having certain feelings, and thoughts, etc. Turn the current out of the motor, and the gadgets stop; it is as simple as that. But you must remember the identity of those canalized in the objective manifold; they have identified the activities of the gadgets with themselves in complete unconsciousness of the intermediate processes between the running of the gadgets, the motor, and the current in the motor. The current belongs to the field, the powerhouse; the current comes from the power house, and that is overlooked in the identity. The evaluations other than the identity are manufactured by the mind. Justifications and reasons and causes ad infinitum can be dug up or manufactured, because that is the province of the cortical functions due to that very thing. After all of that careful preparation, introduce the label that is given to the various functions of the various levels; the word, the label must never be identified with the function; that is, the activity of the gadget, that activity that we call so and so. Do not identify the second order of abstraction with the first order of abstraction because of certain words you have to use, particularly when you describe the first awakening of the force in a given individual. That awakening comes in the generative

center and the label that is given to the function respecting the generative center, is sex almost a taboo word in certain circles, or used to be (fortunately not so much today. I am thinking of my youth in the home where I was raised; consternation would have reigned if the word had been mentioned). However, there is still a hang-over in the race consciousness of this identity of word with thing. We have two marvelous symbolical representations of the awakening of the force in the generative center; one is the old familiar one the Shepherds tending their flocks at night; suddenly angels voices and the bright star, and the shepherds following the star and finding the stable; finding the stable and the manger in the stable and the new born babe. Look at those symbols stable, manger, a new birth. Go ahead and describe the symbols to those who have never had any understanding of the symbols. Heretofore before this awakening of the force in the generative center, we have the symbol of the stable, the place where the animals are kept and the manger where they are fed. We who have grown up where we had to care for horses and cows, know that the manger had only one purpose; where we feed the animals the place where man has fed his animal nature, there is where the awakening occurs, the opening of the first center. There is another symbol, a more ancient one Jupiter housed in Sagittarius; two marvelous symbols there involved, the mightiest of the planets in Sagittarius, Jupiter, the bowman, the hunter. Down to this day when the fleet comes in with the sailors, and the army comes home from war, what is the first thing? They are on the hunt. In our country they are called wolves. That mightiest of all forces motivates the hunters. Always explain that in the School of the Natural Order we never would use these zodiacal symbols except that they are used and incorporated in the Christian Scriptures, and there is no possibility of understanding the Scriptures without understanding the symbolism. There is no possibility of understanding the myths of the Greeks or Egyptians or of the Orientals without understanding this symbolism. If one never aspired to a higher level than understanding classical literature, he should understand symbolism. Now, the first discrepancy eventuates between those in whom no force has been awakened, and those in whom the force has been awakened even on in the generative center, because a dichotomy results. The admonition, Come ye out from among them and be ye therefore separate becomes a necessity, an irresistible necessity. In our law courts it is called incompatibility. Why, after a man and woman have been married and happily, apparently, for some time, one suddenly cant tolerate the other; one suddenly cant be touched, and if one has to be forced to sleep in the same bed, a revulsion develops that becomes intolerable. Why? The

judges sweat over this and they have to deal with all these artificial evidences that have to be dug up to satisfy the requirements of the law. The force has awakened in the only center in which it awakens, the generative center, in the one, and has not awakened in the other. What is the difference? How can that difference be described? The direct and simple way to describe it is to go back and describe the field and the foci of energy of the field, and how on the different levels of a given individuals consciousness, the energy operates through these foci of the field. That is the finest and truest and most direct way of describing the difference, or describing what eventuates; but the aristotelians dont know that, so it has to be described by all sorts of other terms. One has to be in the right mood when approached; one has to be harmonized to respond; the other doesnt know what is going on; he has the urge and all he is thinking of is the satisfaction of the urge and his consciousness is identified with that. The other ones consciousness has become awakened in the psychic side, the psychic level, and that one wants the frequency, needs the frequency, needs to respond to the frequency, before any completion in sexual congress. The frequency side becomes more important to one than the act and the completion of the act in the other. In the complete absence of frequency revulsion develops until the relationship becomes intolerable; whereas with the frequency response it is not intolerable at all. No use to dwell on that; I am just pointing out what eventuates when the force has been awakened in one and not in the other. So, it is with ones friends and the crowd he runs with and likes to visit with. Suddenly one begins to wake up and says something has happened to me, but the cortical mind is still oriented to the objective level and tries to find reasons for no longer belong interested and cant understand what has taken place. By the thousands they wind up in the law courts, then the words, incompatibility and cruelty are introduced. The awakening of the generative center is the first evidence of the First Crossing; the consciousness is beginning to cross over from the objective orientation, in phenomena, to the psychic level, or the psychic-nature; in other words, the individual is beginning to function in his psychic-nature by and through the awakening of the force in the centers. It is not the province of this lesson this morning in the description of the lunar cycle to show that difference between functioning in the psychic-nature before the awakening of the forces in the centers, and the functioning in the psychic-nature after the awakening of the forces in the centers. The work and lessons are replete with the description of that point where the student of the School has developed the ability to differentiate readily between those two, and so I must not be pulled into that description now.

When we speak of the First Crossing from functioning in and wholly respecting the cortical values to the images appearing substantive, and functioning by the frequency on the psychic level, the inference might be made that one had never functioned in the psychic-nature before that. We had nothing else in which to function before that. You must never lose sight of the fact that what we call the physical body is only a representation of the gestalt, of the ensemble of the contents of the psychic consciousness, and not a thing per se in which one can function. It is a psychic state and he can function in that state, but to function in a state is vastly different than functioning in a thing. Go back again and review how this body is space, etc., even by scientific analysis; then emphasize the point that it is a space state. But the psychic-nature is that in which one functions cortically in identity with the substantive appearance of the body. By the introduction of the word frequency we show the difference between functioning in the psychic-nature prior to the awakening of the force in the generative center, and functioning in the psychic-nature after the awakening of the force in the generative center. The point pivots upon that word frequency, because the statement was: functioning in response to the frequency on the psychic level is the first indication of making the First Crossing in the consciousness from one state to another state the first state, the objective; the second state, the psychic level. This is the basis of all symbolism respecting the birth. The Greeks in their mystery schools (not outside of those schools) had two labels among others, for the awakening of the force in the generative center and the continuance of that force through the process of awakening and the developing of the other four centers, making five in all. The label Chrestos, after the completion of the journey of the force, symbolized by the caduceus, the staff of Hermes after the completion of the journey of the force to the Ajna (Pituitary) center; and then awakening of the Speirema, which enables the individual to function on the Mind-level frequency and initiates the Second Crossing, was labeled the Christos (the change of the letter e to i). When they spoke of the awakening or Birth of the Chrestos they had reference to the force functioning on the psychic level; when they referred to the Birth of the Christos they had reference to the force in the same centers with the addition of the negative and positive poles of the axis of the field. Go back and refresh the mind respecting the fundamental fact that no one can act, feel, think, have urges, etc., unless there is a force which motivates such feelings, actions, desires, etc. By constantly recalling that fundamental fact to your own attention, you will in time become oriented to the force which motivates the activities; and when that transference comes in your consciousness from the activities motivated to the force which motivates them, then all this teaching respecting the

awakening of the centers and the functioning on different levels thereof becomes extremely simple. The difficulty is in keeping the old orientation, the identity with the activities motivated, and then trying to understand the power which motivates. It is not only difficult, it is next to impossible. The reason I do not say it is absolutely impossible, is because you can form a mental construct of the process. If it were not for that factor, we would come out and say it is absolutely impossible to understand it, by maintaining the attention on the activities of the function or the activities motivated, so switch the consciousness and become identified with the power which motivates. Let us go back to the general or average. The power or force awakens in the generative center long before the fact is recognized on the cortical level; that is, mentally. The individual will have psychic experiences that he never had before on that level, and they are labeled by the psychiatrists, erotic experiences. Those who have become proficient in understanding the function of the various psychic levels, recognize that there transpires intercourse, congress on the psychic level as definitely as it takes place on the physical level (the objective state). One who has no awakening of the force in the generative center can have an erotic experience on the psychic level. It is only after such awakening that the experience comes. But now the mental processes continue to function in the objective manifold and the forces are spiraling upward through the centers. There are two currents that are released after the awakening in the generative center; one turns clockwise and the other counterclockwise. That is why on the staff of Hermes, there are the two serpents; one turning one way, and the other the opposite way. When the two currents begin to ascend, the next center in order we label the solar center is awakened Mars in Scorpio in symbology; then the force will go on and awaken Anahata, the heart center, and before, on the mental level, there is any recognition given to it. So, when we think of the general rule or the average, we find (in the Occident) that there are three centers which have become awakened, energized, before there is any recognition on the cortical level of that fact, and that brings in a long train or a vast list of labels for bewilderment and confusion. Going back to the doctors getting wealthy, etc., operations to no end and the patent medicines and nostrums, quacks and non-quacks, etc. The clearer your understanding, the larger number of practitioners under the quack classification become, irrespective of the degrees from universities and colleges. It represents Avidya. Our point in describing the lunar cycle is to bring in the sidelights not given in the other courses of the School, where we cannot play too much on the functions operating in the average individual through and by reason of the awakening of the force in these centers.

The reason why the recognition is given to the change which has taken place after the force has energized the heart center, is by reason of the fact that the heart center governs the mental functions, contrary to belief. It is not until the force reaches the heart center that mental effort becomes stimulated. We often try to describe that by analogy. The man never gets right down and puts forth effort cortically until he falls in love; it is love for someone or some thing wife, country, church, etc. It is love that is the greatest stimulus to thinking. It begins, of course, with desire; but when the love force is born (not desire that is called love), it becomes the greatest purpose to accomplish some objective that he wants to bring to his love person, country, cause, etc. Now, to prove this to you. At this level of development only, and only relative to those in this level of development, let one in the midst of that incentive to study and think in order to accomplish, become disappointed, or let something happen. He is all broken up; he has been deceived, etc. He stops thinking, and says, to hell with everything. Sometimes he becomes desolate. (Do you want to know the etiology of prostitution, the oldest profession on the planet? Talk to four or five hundred of them that will really open up and talk. With no exception, he goes back to the first real love rapport and deception or the loss of faith which occurred at that point. To hell with everything else after that.) They stop thinking and dont want to accomplish anything anymore. There are objective ways of trying to establish the point that the heart center motivates the cortical functions. But when we can step out of the objective manifold and its values; when we can understand, perceive, the structure of a given individual, and in that perception see how the force operates in the energy substances, then it stands out clear and distinct and luminous that the force in the heart center galvanizes into high activity the substance in which and by which the cortical structure operates, and we can sum up that ambiguous statement by saying: the force in chitakasa is that by which the mind on all of its levels functions, because the activities of chitakasa can only be described in terms of wave lengths and frequencies relative to the Mind-level. Dont fall into confusion between the mental principle and the clear Mind-level functioning, because the cortical functions are right next to and the reflection of the pure Mind-level. We could say on the lower octave of chitakasa, the cortical functions will be found; the higher waves and frequencies, the higher levels of chitakasa, the force is luminous mind. From conceptional thinking to luminous awareness is quite a range, but both are in mind substance labeled chitakasa. We are going to go further with this and show that the mystics have the right approach, because it is through love that we find wisdom, not through thinking. We

go through feelings to knowings; we go through feeling to feeling love and intensification of love motivates the chitakasa, awakens intuition in mind substance.

April 20, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 46

In describing the lunar cycle, keep in the background of your thought that these first five force centers which become activated at the inception of the individualizing process, do not reside in or pertain to the psychic-nature. It is very important to keep that in the background of your thought, because there is so much description, and in experience there is so much attention drawn to the activities of the psychic-nature, that one will have the tendency to associate these centers with the psychic-nature. Later on, after the initial phases of the individualizing process have been completed that means to say, after the lunar cycle phase of the individualizing process has been passed, it is behind you, then these same five centers become the luminous foci through which the master of the field operates, functions, on different levels, for different and essential purposes. In saying this, much pseudooccultism is utterly set aside, that a master of the wisdom lives on lofty planes and has no commerce with those still in the objective state, or the psychic state and its various levels; but that is not so. Wherever his work takes him, whatever his commission might be, he focuses his force comparably in order to adequately function in respect to a given commission or a given creative work, etc. And it is through the structure of his nature that he functions and focuses consciously upon the level upon which he wishes to function. The detail of this will be described in due time, but as we enter upon the study of the lunar cycle phase of the individualizing process, we must not lose track of the fact that these centers while motivating all activities on their respective levels, are not limited to this particular phase that we have to study in detail to adequately understand the whole individualizing process. The question arises how does the force of the field function in the psychicnature, prior to the bursting of the buds, the opening of the seals, as it is spoken of in the Book of Revelation? This question is very interesting and one which the medical profession should devote more attention to, I think, than any other question, because if they understood this process of how the force of the individual field functions in the psychic-nature, prior to the energization of the centers, it would be studied, because the etiology of what is labeled physical, functional disorders, maladjustments which become organic, would be understood. Let us see if we cannot briefly describe it. The physicists of today, through their understanding of quantum mechanics, have the problem pretty well solved of how light converts itself into energy. Those

vortices of force labeled electrons, protons, etc., this problem of how the force of a given field functions in the psychic-nature, takes up at the energy level that is, we begin the description after the light has converted itself into energy. I assume that you use the synonym that we have reiterated consciousnesslight-energy so that when light converts itself into energy, it does so by reason of the fact that light is only a synonym, a label used in certain contexts of situation for the word, the label, consciousness. The student in the School of the Natural Order must so associate the term light and the term consciousness as representation of that essential nature which again is labeled, the World Mother or nature. Semantically speaking, it is more difficult to say, light is consciousness/consciousness is light, because of the is of identity; identification of one label with another label, without a priori setting up the referent for the two labels. So we could phrase it this way: the essential nature of any given field and therefore of every field, is characterized by that which we label consciousness-light-energy. So they become synonyms for the sentient nature, not only of the undifferentiated mother substance, but of subsequent differentiations thereof, meaning every field, which includes what we would label the atomic field, the molecular field, the cellular field, the organismic field; in the objective manifold those are the labels we could give to these differentiations, and between the molecular and the cellular field, we must not neglect to put in the colloidal field, that realm of neglected dimensions, because in the process of the forces of a given field functioning in a given psychic-nature, the colloidal structure plays a more important part than any other level. I have called the colloidal field, between the molecular and cellular structures conformations, the gate-way into the psychic world; the open door into the psychic world. If you want to correlate the way we place the colloidal structure and the field in the old language structure of a given individual, substitute the word etheric, which to me is one of those words without a referent, and that is why I avoid the use of it; but the emphasis is given to the colloidal structure, which in the old aristotelian metafizzling has been called the etheric world, the etheric level, the etheric body, the etheric substance, etc. One more factor must be introduced and that factor is this: the psychic-nature must always be symbolized as the Janus; it is a two-faced so and so. It is two-faced for basic reasons; it looks in two directions simultaneously: first, the field, lines of force plus configuration, that triplicity which represents the structure of the Real Self, or which represents the structure of the differentiated field in the undifferentiated Light. We have exhaustively described that; but that triplicity, field, arche (the label the Greeks give to the pattern or lines of force of the field), is that from which the Masonic order have abstracted their term the Architect, the Grand

Architect, etc., of the universe, called in ancient writings, the Demiurge. The field, the arche and the configuration is that relatively invariant structure upon which the psychic-nature rests and is supported, without which there would be no psychicnature. For the sake of those who havent heard my analogy on this point, let me reiterate some of the description. I have used the analogy of a steel structure of a modern building to represent the field, the lines of force and the configuration of the units of energy; the idea in the mind of the architect, the blueprint, the plan, the pattern; then the representation of the idea and the pattern in the configuration; then we have stressed the tensile strength of the steel girders upon which the whole faade will subsequently be established, and upon which it will depend and rest, and without which it would not be supported, whatever material is used to finish the building. Back of all that overlay, superstructure, faade, are the steel girders, the steel structure, and then I have said, without overemphasizing, that the lines of force of a given field are much more powerful in terms of tensile strength; the lines of force of a given field go beyond the imagination in its strength, in its power; that is the strength of the electromagnetic field. It is upon this structure of the field that the psychic-nature is built; consequently, the consciousness, identified with the psychicnature, unconsciously and later on consciously becomes oriented to that which supports it one face of the Janus. When it is said, the consciousness identified with the psychic-nature, or focused in the psychic-nature, which means identity in ordinary daily affairs, that is described very simply: where one is concerned with his feelings, with his desires, and with his thoughts, he is identified, his consciousness is identified with the way he feels, with his desires, with his thinkings that is merely symptomology; it indicated that that individual is identified with his psychic-nature, concerned with his feelings, with his desires, with his thoughts and the character thereof (character means guna); we generalize all that by the simple term he is focused in his psychic-nature, or identified with his psychic-nature, and functions therein. I will show you that he does not function in a physical body and cannot function in a physical body, any more than the light of the projection machine can transfer itself and function in the shadow on the screen. Let us turn to the structure which supports and gives significance to the psychic-nature, to the material delivered to the builder that has to be utilized in the rest of the structure that I am calling the faade; some have marble, some have granite, some limestone, concrete, wood, etc. Keep in mind that tensile strength field, lines of force, configuration. Material is being delivered that is, gunas selected; the values that the consciousness gives to the images appearing substantive;

the values, the qualities of the values given represents the material which is now built into and on the structure. How often it has been said, until it becomes a clich: It doesnt make any difference what happens to you, but it makes all the difference in the world how you evaluate what happens to you. There is the crux of the matter; you are building on the structure. A man works hard and accumulates a little home and a little business; adversity hits him and he loses everything and he blows his brains out. Another man works hard, accumulates a little home and a little business, a little competence, and he is just beginning to feel secure. Adversity strikes him and he is wiped out. Ha, ha, he says, I am free from that bondage, or, I had a lot of fun building it up; now I have the fun all over again; I will do it better next time. The extremes, the middle, the degrees between that is the material used. So and so said so and so about me; wait until I see so and so, if he doesnt have to call an ambulance, etc. That is Smith1. But Smith2: So and so said so and so about me; I am glad he is talking about me because he is laying off somebody else. It doesnt make any difference what it is, it is the value you give to it; it is your reaction and the quality of the value you are building into your psychic-nature. This is all elementary, my dear Watson, back to the time of how to make friends and influence people. Even though I make my bed in the depths of hell, thou art there because you are constantly watching the qualities of the material you are building into your psychic-nature. But this is getting on the Penitential preaching level. Let us go back to the point of the two-faced Janus. The average individual coming along, indulges all sorts of feelings and desires and thoughts, and builds little by little the corresponding energy substance into his psychic-nature. With the consciousness in identity with the objective world, which means the consciousness in identity with the images in his psychic-nature appearing substantive, until that material of his psychic-nature develops until he is canalized in this representation of the psychic-nature, the total contents of the psychic-nature, this that is called the physical body he is identified with it, not realizing that it is only the representation of the psychic-nature. That identity causes the consciousness in the psychic-nature to face outward, that is, to face away from the structure which supports and upon which he builds the psychic-nature; so his consciousness becomes canalized in the opposite direction to that which supports his structure, the psychic-nature. Then his thinkings and his feelings and desires and his actions and his semantic reactions are limited to the one side of his psychic-nature the faade side of the structure. I dare say that is why a competent structural engineer, seeing a modern building for the first time, his mind would go to the original plan and the carrying out of that plan structurally. But let us take the individual who is not and has no education in structural engineering, and he sees nothing except the rococo, it is pretty, it is ugly,

etc. The structural engineer would be thinking: I wonder if that will carry that load, or he might think there is sufficient strength to carry another story. So, with one who understands the building of the psychic-nature. He sees a structure that cannot carry the load; he sees another that is carrying too light a load and should go out and help another. One may say, I am a perfect expression of God, the infinite mind, and take on a load. No matter about the beautiful hypostatized words, if you do not have the strength, the load can break your back, etc. I am just indicating side issues as we go along. Let us go back to the main issue. How does the force in the field function prior to the energization of the centers? From light to energy, energy configurating through what we label the atomic level, the molecular level, to the colloidal level. A serious study of psychic phenomena reveals this process. Experimentations in the Nancy School of France so admirably reported by Gelet and Lombroso of Italy, revealed a misty effect on photographic plates; this condensation they labeled teleplasm originally ectoplasm (there is a story about why the label was changed). This teleplasmic substance is very similar to the pupas mass in the metamorphosis from the larvae stage to the butterfly, etc. This teleplasmic substance or pupas mass takes shape into hands and feet and faces, etc., of the specie to which the supplier of the teleplasm pertains. This is the colloidal level. If the colloidal material is drawn from the animal, the materialization, so-called, will become an animal comparable to the pattern of the field. The pattern of the field will become determinative respecting the configuration which eventuates. When the teleplasmic substance, which means the colloidal substance, in configuration in the energy level, is drawn from a so-called medium or supplier, the materialization will invariably show the human specie or parts thereof. Because it is the pattern of the field that governs the ultimate eventuation, the end product. If you will follow this very carefully, thoughtfully: light-energy, energy through the stages of configurating to the colloidal level; from the colloidal level to the teleplasmic or pupus stage; from that into the so-called manifestation, materialization, etc., and label that materialization or manifestation, the psychicnature, and you have that connected with the quality of material selected, because it is energy that was selected light-energy energy becomes built into and on the basic structure, field-pattern-configuration. Link one factor with it all, that when you give value and react to value given, there is force, energy in the value and in the reaction; sometimes virulent force and energy in these values given. What creates conflicts between men and women, between men and men, and between women and women, and then between nations, if it is not virulency? Again I refer to the medical profession, because here is the etiology of a wide range of epidemics the common

cold through to cancer that they are spending millions on now to find out the cause. I am trying to point out the basic causation it is the quality of the energy force constituting the value given to images appearing substantive. Add these factors together; it is the energy world that is going through the process to the colloidal level, the pupus stage which will become established in the consciousness that is, on the basic structure until the fully developed psychic-nature is established. Now comes the consciousness in the psychic-nature functioning in respect to other configurations which we cannot grasp or see as configurations; that is, as an energy structure, but we make a picture of the peripheral outline effect and identify the picture, image in the psyche, with that from which the abstraction was made, stimuli received through the sense faculties. Now, you have the consciousness, that is, the field, its pattern, its configuration, functioning in the completed psychicnature being identified with the images it has created respecting other energy configurations in this energy world, and out of it he builds the dream world, the metaphysical world, which is labeled the objective world, and he thinks he is living in an objective world, and he is only living in a dream abstracted in his psychic-nature from the psychic world. If I have logically followed through that statement made when we take up what we call awakening, getting ones eyes open and understanding this not mentally, cortically but in experience, functionally to live in the experience of it, the function of it, the perception of it, etc., we, of necessity, must begin with the psychic-nature. There is not anything else to begin with; we cant begin with a shadow cast upon the screen, because we would begin with nothing; you cant begin with what you call your physical body; it never existed and never will exist, except as a dream picture in your psychic Self. So, whether you know it or not, you are psychic, having dreams, called physical world, physical body, etc. How does the energy of the field function in that which we call the physical body? How does the energy of the field function in the psychic-nature prior to the energization of the foci? Through a process of configurating, with the emphasis upon the colloidal level, the etheric. So, it is through the medium of substance from light, which means consciousness, to energy, configurations of energy into the psychic materializations, which psychic materializations are composed, component of, the material that you have selected from the energy world, the energy in the values given to this and that and the other thing. That is how the field functions in the psychicnature prior to the energization of the centers. The only complexity to it is the manifold of values and building this other manifold. It is very simple.

I will tell you someday how I proved all that; every word I said this morning I proved. When you are ready you can prove every statement I made by experience, but you have to leave the dream world behind to do it.

April 21, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 47

With the detailed explanation of the structure of a given individual it becomes apparent and, I think, incontrovertible that with no exception each individual or member of this humanity on this planet functions by reason of the force in the psychic-nature. There is one possible exception, although I said without exception; but we should have put in that there is one possible exception: those who have raised the creative force clear out of the psychic-nature; then those are not limited to functioning by reason of the force in the psychic-nature. The word, reason, represents the Logos, and those having identified their respective selves with the force with which they function, are labeled Logoi. In the Pythagorean school two labels were used for classifications respecting individuals the psychics and the Logoi. Those two labels became prevalent in the Neoplatonian schools which sprang up after the destruction of the Atheneum state by the Romans. The significance of those labels is now largely lost and the only value they have is for those who study the system of development of Greece and the Alexandrian schools. There is no doubt that similar labels will be devised as understanding of the basic Structure-Function-Order, not only of a given individual or individuals, but as the Cosmic Process develops; labels will have to be devised, and these ancient labels will be revived. In these schools the label, matter and the label physical, etc., were never used; matter and physical and the polar opposite word, spiritual came into focus through the revival of the aristotelian metaphysics and logic. Today, we would label the psychics those whose consciousness is focused in the objective manifold of values. The Logoi, today would be labeled illuminati or the awakened ones or something like that. But it is very interesting to learn these labels and the reason for them so that when one functions by reason of the force in the psychic-nature, he functions through the direct or reflected light of the Logos. To understand the Christian Scriptures this becomes a pivotal point because The Light that lighteth every man that cometh into the world; and The Light became flesh and dwelt among us, etc., gives the key to the deeper significance of the Scriptural lore, and if one is intuitively alert respecting the process or the description of the structure of a given individual, he can ascertain the main thesis of the mystery schools.

However, this is not the purpose of this morning talk about the lunar cycle phase of development. Today we divide the psychics into two general, broad divisions, and then subsequently divide the psychics into classifications based upon the awakening and focusing of the force, by which everyone functions, in their respective centers. The first broad classification is labeled in contemporary psychiatric circles, the extrovert types and the introvert types; the description by reason of the force in the psychic-nature. In the extrovert type, consciousness is identified with the end products of such functioning. Through the function of the force in the psychic-nature, a wide range of dream pictures are created. The end products of the dream pictures are substantive appearances and the extrovert is identified with the substantive appearances of the dream pictures. The introvert is not so completely identified; he is to varying degrees according to Smith1 to Smithn in the introvert type; but leaving aside the excluded middle, the varying degrees, the introvert has withdrawn from identity with the dream pictures appearing substantive and is living more in the feeling-thinking, the psychological processes involved in the functional method of the force in the psychic-nature. Where he lives in his feeling-thinking more than in the identity with the substantive image, his consciousness then has, relative to the objective state, become introverted. Now, we come to the most important point for the student in the School of the Natural Order, or the student of the wisdom or the Gnosis, a point which I think takes precedence over all other relative to the function of the force in the psychic-nature and remember we say, when the force functions in the psychic-nature, we are speaking about the lunar cycle as a phase of the individualizing process; and that point is rapports: which are far more hidden from the extrovert, and more accessible and apparent to the introvert. Before we take up the other five classifications, and in respect to rapports, we must focus our attention upon the first two broad divisions respecting rapports. In both the extrovert types and the introvert types, rapports are caused by affinity of substance in the psychic-natures, respectively speaking. You will remember the description of how the force of the field, the Logos, functions in the psychicnature prior to the awakening of the centers through the colloidal or etheric substance. We could say the colloidal field, but it might produce confusion relative to the way we use the differentiated sphere of the light level of the structure of a given individual; so to avoid confusion, I will use the word, substance. If a given individual has built in a certain quality in the faade part of the building process, that substance, colloidal in its texture, resides in the psychicnature. Whatever the quality, the guna, which characterizes the substance in the

psychic-nature might be, that quality of substance in the psychic-nature constitutes the basis for the affinities which that individual will have respecting frequencies received from others or another. We include all sorts of group affiliations city environments, to the race consciousness itself, and the different characteristics of different racial psyches or race consciousness. It also would include environmental influences in general in the absence of a given individual or a number of individuals in their absence; what we would say, in the objective manner of speaking places and things carry their frequency also. So, you see that the rapport has a very wide range respecting quality, respecting the gunas; one feels depressed, ill-at-ease, sick-atheart, or violently disturbed, like having an attack of ptomaine poisoning, etc.; now, the factor of the cortical function steps in because of the objective identity condition of consciousness; consciousness has identified with the end product of the psychic function; that is, with images appearing substantive, and therefore the cortical function strives to find objective reasons for the feeling, or for the attack. These attacks can be mild or virulent, and can cause death, can cause the complete withdrawal, which is merely a retreat from an environment from which there is no other method of escape. What causes the rapport? Put aside all of the objective reasons (and that is why I use the word all), no matter what objective reasons the cortical might dig up; treat them all as alibis, with no exception; and remember the affinity of substances in the psychic-nature. If a substance was not in your psychic-nature, that particular force, influence, in the psychic-nature of another or others, would never affect you; would never reach you; you would be immune. In respect to immunity, I can go on through with our thought where the entire psychic-nature has been renovated, purified and cleaned cut, and turn again to the Scriptural statement, said of an awakened Christ state: The prince cometh unto him and findeth nothing in him. Prince? What referent would you imagine? We probably would differ on the point lust for power for many; lust for some thing, and no rapport; that is not stimulated by any thing. Now, this subject of rapports becomes heightened as we move from the level of the two broad divisions the extrovert type and the introvert type. Before we move from those two broad divisions and consider rapports from the standpoint of mere context of psychic-nature as the basis, we should have put in a thought respecting the introvert, because the introvert type is far more aware of environmental influences, rapports, etc., with another or others, etc., than the extrovert type, who is more like a bull in a china shop; he is more unconscious because of canalization, we might say crystallization of his consciousness in objective identity, and it makes him far more eclipsed, censored from the more subtle world of

consciousness, of the feeling-thinking process of the psychic-nature. The introvert has withdrawn into the feeling-thinking side of his psychic-nature and therefore is closer to the basic factor of the effect of rapports upon him. So much for these two broad divisions. When we move into the divisions based upon the awakening of the first five centers, or the focalization of consciousness in the force centers, we at once come into a basic foundation for types or differences. I have often been amused at the various efforts to classify individuals and their types, based upon some aristotelian method of evaluation, and how they have all missed the point. The same is true of the astrological divisions of types. Respecting the fundamental functioning of the force we have a more valid basis for classification, because when the force awakens in a given center, whatever conditions which may obtain in the consciousness and by the word conditions, we should think of the qualities, the gunas respecting the substance of which the psychic-nature is component; so whatever the quality, the guna, the constitution of the psychic-nature may be, those conditions are intensified. This is an interesting point and one which should be carefully noted or studied by those who reify and hypostatize words respecting so-called development, like those pretty words divine love surrounds me, the perfect expression in the infinite mind, etc., etc., Those individuals at once psychologize themselves into believing that it is spiritual; that they are enveloped and surrounded with peace and light and joy and happiness and protection, and just the opposite is true. With the awakening, the qualities resident in the psychic-nature become intensified, and that is why you will see so many who enter the awakening process, develop such confusion, moil and turmoil, darkness and hell, instead of heaven. The hypostatizations of the mind have nothing whatever to do with the functional fact. Again put the cortical mind and its finding reasons and justifications into the picture; you have the cortical mind blaming a certain teacher or book or system of thought for all of the troubles. Then comes the so-called difficulty that the teacher has until he has to develop consummate skill to transcend it without withdrawing from the teaching process, or if he has a dharma, without abandoning his dharma entirely. This is just a side-light on our study of rapports. The rapport becomes intensified according to the qualities resident in the psychic-nature with the awakening of the centers. One might question why the intensification of those qualities that are resident in the psychic-nature. It is a subject in itself and should be treated more exhaustively than just to refer to it. During that period when the cortical functions controlled that department which we call the amenities, it censored itself off from all recognition of any thing that would be derogatory to self-respect; we can bring it out in common language: unconsciously as well as consciously, there is the effort to appear well in the estimation of others.

What do they think? etc. That is a deep seated and almost unconscious force, and the censorship, the cortical function keeps that control very rigidly. It carries over into the dream state, and when the deeper content of the psychic-nature emerges, it is censored by pictures that one cannot interpret because of substituted outlines. Due to the force and influence of the cortical mind upon the quality content of the psychic-nature, all of the substances of the psychic-nature which would not appear well in your own estimation and in the estimation of others, will be deeply buried, forced, as it were, to the center, and those qualities of substance in the psychic-nature, which are approved by the cortical censor, would occupy the periphery of the psychic-nature. But as soon as the center is energized by those awakening forces, all those deeply buried, hidden content, the deep well of loneliness etc., are thrown to the periphery. Why is it all thrown to the periphery of the psychic-nature? There are two reasons for it: the awakening force in the center is like fire; it is called fire, the Baptism by Fire, etc. Qualities of substance in the psychic-nature, not comparable to fire cannot blend with fire, and they have to escape the fire to prevent incineration. They would be incinerated if they did not escape, so they get out as fast as they can onto the periphery of the psychic-nature. If the fire, the awakening force of the centers expands throughout the psychic-nature, those substances are driven clear out of the psyche, and if they are sufficiently well developed thought forms, desire forms, and are driven out, then a rapport with such, or for similar qualities in ones own psychic-nature, becomes very dangerous. Those concentrated thought forms and desire forms in the psychic-nature can be labeled evil spirits (dont get objective); they become evil spirits driven out of ones house, meaning psychic-nature, and they will seek housing where hospitality is found affinity; they at once scramble all over the place to find another house that will be hospitable. Our first reason those forces and energies which cannot be used in the individualizing process or in the building of the new solar vesture, have to be expurgated, cast out, the old wine must be emptied out of the bottles (psychicnature) before the new wine is put in, or the bottles will burst. I neglected to put in one point, and that is: the colloidal substance which occupies the periphery of the psychic-nature is that of which the given individual becomes conscious; when the substance is on the periphery of the psychic-nature it is active that is you are conscious of it. All Freudian psychoanalysts and psychiatrists should learn this; it would save them so much confusion. How can one harbor a destructive force and be unconscious of it, and later become actively conscious of it to the point where it could become obsessive? The rule is this: that substance which occupies the periphery of the psychic-nature is that force which activates the

individuals consciousness; that which he doesnt have in his psychic-nature, he is unconscious of; that substance which is deeply buried in the psychic-nature, for a period he is unconscious of, but it will come out to the periphery and be active in the consciousness if it is there. There is no escape; there is no way out; no avoidance of this fact. It is very difficult for me to hold myself to one line of development in this thesis of rapports, because so many other factors are presented that do not appear as side issues. For instance: the substance representing the higher level of development is deeply buried in some individuals, in the psychic-nature, but the periphery of the psychic-nature is occupied by those temporary concerns, and that is why to penetrate through the over-lay, the peripheral over-lay of temporal interests, it seems so difficult to get to the knowledge, the wisdom that quality would create in the consciousness, bring to the periphery. Another side issue: so many men and women are decorous so long as the cortical mind holds the censorship, but as age grows and conscious or sustained effort can no longer be continued, the cortical mind begins to slack off, and then here comes out all kinds of things. That is why it was said by an alleged High One, that one is filled with dead mens bones and all unseemly things. One more side issue: that is why we in the School of the Natural Order say, if my basic state of consciousness is dog, I am going to be a good dog; if it is Christ, I will be Christ. But I am going to be what I am (I am what I am). We are not going to try to be spiritual and then have something appear that would trip us up later on. Disregard the values of others and walk in the light of your Self. You want to go to bed at night and have the approval of your higher Self. We have to sleep with ourselves, and we want the approval of the light of the Self, and nothing else. We destroy the censor in what will they think? that is their business; but it is my business what I think. I want to walk in the light of my Self and have its approval, and that is far more severe than anyone else will exact. That is what we strive for. I want to show the five levels upon which the rapports operate, because it is a most vital factor in the lunar phase of the individualizing process, and will explain more of the psychological bases of eventuations etc.

April 24, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 48

This lesson talk this morning will be a continuation of the one given last Friday morning. There are several more important factors which must be added to what was given last. (Chart: I AM the Power-to-be-conscious, Plate III, page 19, in Perceptive Insight) It may appear at first that I am departing from essential factors respecting the lunar cycle, but I assure you that I am not; I will focus the points raised and the description definitely upon and in respect to the lunar cycle. As I said once before, I am endeavoring in this outline of the instruction as given in the School of the Natural Order to elaborate on points not sufficiently developed in the literature and lessons which are given out. It would have been burdensome to have included these points in such literature and lessons, and it would also have been futile to do so. From reports that we receive of the lessons given, they are considered rather formidable, and they wonder who can understand them. To me they are elementary and if I had added more of the esoteric phases to that which was given, it would have appeared more formidable than it seemingly does now. So, I have reconciled myself that this will probably be labeled an esoteric School, although it doesnt seem that way to me. The spiral as diagrammed on our chart represents what we label the time-line; the cross section of the spiral lengthwise would appear as a ladder. The rungs of the ladder may be slightly curved as a small segment of an arc of a circle; but nevertheless from the way it would appear, it would look like a ladder. Our spiral is spoken of in the Scriptures as Jacobs Dream with the ladder reaching from earth to heaven and angels ascending and descending thereon. If we establish in our thought the essential sphere or field, we would have the referent for the word, angel, like in another place it is spoken, Ye are gods well, Ye are angels. We could add all sorts of facetious labels in disguise, unconscious, potential or actual according to the state, identities, etc., of consciousness, respectively speaking. A bisection of the time-line or the spiral, like a cross section, horizontally, relative to our chart, would appear as a circle. So the circle would represent a given point on the time-line. The only reason that we use the label time is because of motion; the motion of consciousness. The concept of time is based upon a motion

sensation; in the absence of motion, no concept of time can be formulated. Time, therefore, is an abstraction; we abstract from motion and formulate the idea that we label time. So, when it comes to movement respecting growth, development, expansion, ongoing, etc., it is a movement of consciousness, and that movement is labeled time, harmonic time, because a rhythm characterizes that motion. A motion in consciousness abstracted from images appearing substantive is what we call objective time, sidereal time, etc. We have now two kinds of time motion of consciousness; motion in consciousness. If we wish to single quote the words in and out or inner and outer, we could say, motion of consciousness represents inner time; motion in consciousness represents outer time. Motion of consciousness is also described as function, because all functions of the essential nature, meaning the autonomous field, Atman, pertain to the function of the field, functions of Atman and his forces, faculties, and characteristics, Surya, Indra, etc. These are motions of consciousness or functions respecting the field. The rhythm which characterizes motion of consciousness is described as exfolding, infolding, relative to the objective manifold of values. I will recast that sentence: when we observe the rhythm of a given field that is, we observe the phenomenal effects of the rhythm of a given field; we in the objective manifold of values label it exfolding-infolding. For instance, we see the deciduous tree put forth the buds, leaves, flowers and fruit, representing the exfolding phase of the field; then we see it cast its fruit, its leaves and it has a period of dormancy and we label that infolding function of the field. Again we observe it phenomenally in what we in the objective manifold call sleep and waking. Sleep is an infolding to the field level; waking is an unfolding, exfolding of consciousness. I have often been asked the question what is the difference between sleep and conscious projection? Are they not the same? No, they are not the same, because sleep is an infolding of consciousness to the field; if there is conscious faculty developed on that level, then the infolding process is conscious; that is, we in the objective sense would say I am sound asleep, but I am fully conscious. If there is no faculty developed on that level we call the field then there is a period of unconsciousness, and consciousness returns when it unfolds; that is, it again occupies the faculties upon which it has been developed.

I could point to other illustrations. The phenomenal effects, results; in fact, if you are observant you see it everywhere. Dr. Bose in the University of Calcutta, demonstrated to the satisfaction of the scientists that the molecules of metal and steel, etc., exhibit the rhythm of sleep or rest and the unfolding, exfoliation, activity, liveness. This rhythm is constantly before us in everything, with no exception. So, if we wish to understand what in the objective manifold is called life and death, the clearest and fullest understanding is gained by applying the rule, the function, the rhythm to it, and you will find an unfolding-infolding rhythm relative to the field, to the true individual. And you will also find the development of the bud, the leaf, the flower and the fruit, and then casting it all away. That is explained: This mortal shall put on immortality, this corruption shall put on incorruption. It is all so simple and endlessly repeated. These things that we are discussing are movements of consciousness which are quite distinct from the movements in consciousness; although movements in consciousness, such as we would say, the motion sensation of a stone thrown from the hand, the flight of an arrow, the movement of the car from point to point, from place to place; all of these motions of so-called things and objects are movements in consciousness, because from that motion we abstract time; but that time motion in consciousness has nothing whatever to do with the motion of consciousness. Growth of the flower, plant, tree, organism, animal or men, etc. growth is a movement of consciousness. But it is that movement that gives us the fourth coordinate whereby we have space-time, because the spiral motion obviously describes the three dimensions that we call space. If it were not for this spiral motion, we would have no concept of space at all; space is an abstraction, like time, from the spiral function or from the function of the field. In addition to these three coordinates which the spiral describes, there is the third motion, the motion of consciousness itself which gives the fourth coordinate, the factor of time, growth, expansion, etc. When both these motions one called space; the other called time become synthesized in the consciousness, the one contains the many in the absence of all motion; that is, in the absence of space and time, and in the absence of space-time, which is the solid, the plenum of time. This was all prefatory in order to establish a background in which the factors relative to the lunar cycle phase must be given. To give the factors I had in mind relative to the lunar cycle phase, of motion, of development without this background would not have established proper referent or significance. In the motion of consciousness we witness a process where light, on our chart, the photon (unit of light) is converted into energy, the electron, and on our chart the electron is a symbol for all emergent quanta respecting energy, so that a single

electron or photon would be a quantum of energy, which represents two points in the function, in the motion of consciousness. One point we label proton in the motion of consciousness; the other point we label electron, etc. Now, the motion of consciousness can be followed through atomic structures, molecular structures to the colloidal point respecting the function that is, respecting motion of consciousness. This process we also call and label the process of configuration. Consciousness is configurating light into energy; energy into mass; that is, energy into organization. Matter is that which the individual abstracts as image and picture, so there is no conversion of light into energy and energy into matter. The only conversion respecting energy is into configuration; each stage in the configurating process representing a point on the time-line of a given individual; each stage in the configurating process representing a point in time respecting motion of consciousness. So, the configurating process is dynamic, not static; it is continuous. When we describe a given point, stage, in the configurating process, we must be careful to avoid identity of the description of labels with that described, with that labeled; and if we will avoid that, we will never thing-ify a given configuration; we will recognize it as a stage in a process. When the colloidal state, stage is reached in the configurating process, that point on the time-line, or that function of consciousness, we have the beginning, the vestibule, the entrance of what is labeled, the physiological organism. As consciousness becomes more and more identified with the phenomenal appearance of the configurating process, it tends to crystallize the colloidal state, so we have a conversion of the colloids into crystalloids. Use the crystalloid as representation of force, power of consciousness in identity with the configurating process. You must be very careful at this point or you will lose the true perspective or the true insight, because if you identify the crystalloid state with the image abstracted from the configurating process, you are in aristotelianism. If you will avoid identifying the crystalloid label or state with the image abstracted from the configurating process you will never fall into aristotelianism, because the great strength and power, like when we try to describe the power of gravitation or a given magnetic field (like the polar field), the incomprehensible power; when we try to describe the power of a given electromagnetic field, our vocabulary fails us; we recognize we are in the presence of something forever unspeakable; there is no way we can adequately describe the power of a field; it is too vast and incomprehensible; so, we resort to those metaphors and similes and analogies, etc. He holds the sidereal universe in the hollow of his hand, etc. The power is beyond us to describe.

But when that power is focused in identity with the image abstracted from the configurating process it is so great that the colloidal state is crystallized. If you will carefully read the allegorical story of Lots wife, you will see where it was looking back which crystallized the configuration. The lesson that we must draw from that is to constantly create anew, move with the time-line motion constantly, we say, look forward, create yourself and every thing anew. Dont pause and look at any thing that has been created; you will begin to crystallize, form or convert colloids into crystalloids. Create something wonderful and beautiful, and then sit down and look at it! Just as soon as you get through with one creation, you must figure out another. (As soon as the creating point of one lesson is passed, I am creating another.) I am giving you a secret that you will not find except in the most esoteric work. What is this perpetual youth and always being young and not growing old, etc., etc. dont look back once; create; create again, keep your consciousness on the motion of consciousness and you create anew all the time, and you will not crystallize colloids, suspend units of energy in equilibrium, keep in suspension. When a crystallization does ensue, the field in despair, consciousness in its rhythm, function and motion, has to withdraw with the colloids and has to separate the colloids in stages of the configurating process from the crystalloids and leave the shell to disintegrate. We identify and thing-ify that psychic shell; it is not a physical thing; it is a psychic shell. Did I adequately set forth that there are only psychics and logoics? What we call the physiological organism is only a psychic shell that became crystallized from the colloidal state, that the field and its function could not enfold it and had to withdraw from it and leave the shell behind. Now, as the motion in consciousness proceeds and identity is withdrawn from all abstracted images, recognizes, perceives and functions in and with the configurating process, all tendency to crystallization of the colloidal state in the configurating process will have disappeared, and when that point on the time-line is reached, then when the rhythm of the infolding sets in, it will be just a dematerialization of the configuration to the colloids, the molecules, atoms, electrons to the photonic state. You just reverse the conversion of light into energy, energy into configuration. Now, the infolding rhythm configurates into energy, energy into light; I am light, and you have no shell left, because you never created one in your psyche. The last victory Death, death is no more; O grave where is thy victory, O death where is

thy sting? Gone. By the simple process of the rhythm coming out, going back; coming out, going back; angels ascending and descending the ladder in Jacobs Dream.

April 25, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 49

In continuing our discussion respecting the configurating process, endeavor to maintain the dynamic character respecting the configuring process; that is, refrain from statifying any phase of it. The configuration as representation of the state of consciousness of the field, or as representation of the pattern, the lines of force, the arche of the field never remains the same at any two seconds; it is continuously and constantly dynamic. But when we bring our perception of that dynamic process, the configurating process, to the cortical level for the description of it, the thought and the word constantly tend to objectify, thing-ify, statify, etc. So, we have to constantly operate against the tendency which the thought and the word suggest. The configurating process can be divided for the sake of description into seven phases, aspects, or divisions, etc. The configuration is not so divided. The seven divisions into which we can divide the configurating process for the sake of verbalization and description, must be labeled, because the label is for the sake of communication, whereas in Reality all labels can be destroyed. The seven labels can be as follows: Light as substance; differentiated from light as non-substance, the unit of light which we label the photon, so we could describe the photonic level as lightsubstance, converted into energy. We now come to what we might label the electronic level, which was described in a previous lesson; the term electron covers all units of energy or any unit of energy. In the configurating process, we have three levels now: light, photonic, and electronic; that is, light as substance; so, we must hyphenate light-substance, because the background is the undifferentiated, or we might say, pure, meaning no line of demarcation, no differentiation. Now, these three, light-substance, photonic, electronic light-energy-substance spheres or realms, etc., form the basis, with combinations of each eventuating in the continuing process. Advanced studies in modern physics enlighten our understanding of this process, because our next division in the configurating process is atomic; then molecular; then colloidal and the seventh and last crystalloidal. These are our labels

for our arbitrary divisions of the configurating process, or of a given configuration, light-substance, photonic, electronic, atomic, molecular, colloidal, crystalloidal. In our endeavor to correlate the wisdom teachings, the Gnosis with modern scientific findings and developments, these labels should be used for the sake of description and for the sake of our arbitrarily dividing the configurating process into categories for the sake of discussion and communication; after sufficient familiarity with these labels has been established in the consciousness, that is, after we are familiar with these labels or separated from the process-as-a-whole. But take this one division of the configurating process. Now, we have the highest quality to that substance, labeled Sattvic; we have the lowest quality that can be given to that substance, Tamasic; now, we have different degrees of blendings of the higher qualities and the lowest qualities of the molecular substance, and these various blendings and degrees of blendings we label, Rajasic. It has always been helpful, when I began to understand the various qualities of the divisions of the process, to think in terms of color. It helped my consciousness develop that proficiency in the qualities and know the quality as registered, irrespective of the so-called level (the arbitrary division of the configurating process), and I did it in terms of colors for years. I would register the frequency and know it; I would use violet and the various shades of red, then the combination of green, and then the time came when all that sight opened, which comes on the lunar phase of development. I saw the quality of any given configuration in terms of color. I am not advocating this phase of development; I am just saying, it is part of the process that these faculties open and we must pass through them and get above them as rapidly as possible but that comes in later, as we enter the solar cycle in the individualizing process. But in the lunar cycle of the individualizing process it is inevitable that these faculties open, and when they opened in me, and continued for years, I saw all the gunas respecting the configurating process of this world or any given epitomization thereof, in terms of colors. So, the color process helped me a great deal in shape differentiation respecting the gunas, whether Sattvic, Rajasic or Tamasic, and blendings thereof. Take the pure light, refract it, it is very important for thalamic purposes that you actually do it with the crystal. It will do more for your registry, than much corticalization, mentalizing about it. Take a beam of strong sunlight and refract it through the prism and play with it. Then you will see the bands of color into which the light is refracted and how beautiful they are if you have a good prism. This is sort of like a crutch; do not get literal or statify; it is like a crutch; it helps your limping understanding into consciousness functioning in the qualities of the substance in the creating process, the gunas, the qualities thereof.

But here is our third factor: we must apply the quality, the guna to each of the seven arbitrary divisions of the configurating process. Why the word, each? Because we find, when we can clearly perceive and function in the atomic or electronic levels, divisions of the configurating process, there are varying degrees of the qualities, with the Sattvic quality always predominant respecting that level; but other qualities introduced thereon in varying degrees, with different individuals and with the same individual at different times. Not only that, but through this application of the guna to each of the seven arbitrary divisions of the configurating process, we learn selfregulation, so as to function more easily respecting the various divisions of the configurating process upon which we must function or are constrained to function or under the necessity to function, etc. We must deliberately build in the quality which would be helpful respecting function in the various divisions of the configurating process. These three factors must be simultaneously held in the consciousness and applied to each of the seven arbitrary divisions of the configurating process the relation of one to another, the microcosmic to the macrocosmic, the epitomization to that of which it is an epitomization; through that you will learn the esoteric value in zodiacal symbolism (if I used the word, astrological, you would immediately fall into the objective attitude); you will learn the uranographical correspondences and relationships. Then the more subtle the substance, the higher, greater the power; that is the second factor. The third factor: the guna quality respecting the substance of a given division of the configurating process. Each of these factors or given points, like apertures, open into the World of the Wondrous, of the Vastness. Seize upon these three factors and ruminate and contemplate and meditate; they are important aids that have vast and far-reaching eventuations.

April 26, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 50

The statement has been made that a given individualized field, pattern, with its configuration, represents an epitomization of the whole, whether we label the whole the planet or the solar system, etc. So if our thought were focused on the planet, we could say that that field pattern and its configuration represents an epitomization of the whole; if our thought were focused upon that which we label the solar system, we could say that that field, pattern and its configuration epitomizes the whole. Therefore, the ancient adages: As below, so above; learn one, know all. I directed your attention to the individual, the differentiated field, its pattern and its configuration, as epitomization. But at the same time, it is integrated in the process-as-whole, which we label the Cosmic Process, so there is a dual play in the thought structure; the differentiated self (that means the autonomous field), the pattern, and its configuration can be considered independent, separate, and as integrated in the process-as-a-whole. And this dual play of thought is only for specific purposes, whether one is considering something relative to the individual field, or something relative to those relationships, the uranographical relationships and correspondences as the whole of which it is an individualized aspect. If we study botany closely, and at the same time in our studies remember this dual play of thought (not of actuality, it is only of thought) of specific consideration of the epitomization and integration, then we observe that the plant utilizes the structures and energies of that which we label the mineral. In the study of subjects allied to zoology, histology, embryology, etc., we observe that that field (or fields) which we label the animal utilizes the structures and energies of that which we label the plant; man, the field, its pattern, and its configuration, utilizes the structures and energies of that field which we label the animal. According to the process, we have reason to believe Paul had the understanding of it when he said, We (meaning the group with which he was affiliated) are the body, Christ is the spirit. If we further the thought of Paul, we could say, there are those differentiated fields with their respective patterns, configurations, that utilize the structures and energies of man. Now I am going to say etc. in an ascending scale, until we reach the Logos or Brahma, whereof it is said, He is all in all. And functionally speaking, respecting the Cosmic Process we can

understand the integration of one so-called level in another, and that in another or other, etc. So in our mental construct, we utilize arbitrary divisions of the process, whereby light converts itself into energy and energy into its configuration and the configuration assembles the energy with which and by which the configuration is formed according to the guna representing its acquired or essential nature. It is in this functional aspect of the process that we appreciate the integration phase from which it is abstracted, No man liveth to himself alone; Thou art thy brothers keeper, etc. No one can live isolatedly, irrespective of his desperate efforts to try it, because essentially he is integrated in the process-as-a-whole and it is the study of the function or the functional aspect which becomes so important to our understanding and deportment, our consciousness of brotherhood or consciousness of responsibility, etc. The consciousness of responsibility of the elder to the younger, etc., all rests upon this integration, the functional aspect of the Cosmic Process. Against that background, when we turn our thought to our own respective individual development, or our own respective individualized process. It becomes helpful in a vast number of ways. It becomes helpful the moment the understanding (even though as a construct on the mental level) becomes helpful in our own individualizing process, because against that background we learn. And particularly as we become conscious of the functional aspect of it, we learn that any departure from or violation of the basic functional process works adversely upon us; that is, we create adverse karma which has to be made up, debts that have to be paid; as we sow, so shall we reap, etc. We have a referent, a yardstick by which we measure what is good and what is bad for us respectively, what is helpful and what is destructive for us respectively, because that is the only so-called good and evil whether we flow with the functional process or consciousness or unconsciousness thwart it, work against it, etc. We have an invariant criterion with which to measure each thought, each act, each feeling, each desire which may arise in our individual consciousness. This functional force, functional aspect of the process-as-a-whole in which we are respectively integrated, is called the Holy Spirit or the Holy Ghost, and all manner of sin, transgression against man will be forgiven but transgressions against the functional order, the Holy Spirit, will not be forgiven not in this life or the life to come, until compensation has been rendered, debts paid, etc. There is no escape from the transgression of the functional process respecting each individual according to his point in development, and therefore, his dharma at that point. This brings us to a vital factor in the individualizing process. (There is so much to say on this point, that I must select what to put in this hour.) I think we will begin this way: Why is it that one comes alive, awakens from the dead so easily and quickly, and another struggles for years to awaken from the dead and doesnt seem to make any progress at all? That is either-or; you supply the excluded middle, the

many degrees between. Individually we must go into their reconciliation, their psychological reconciliation, with the functional process-as-a-whole (that is a crossing over). And we must go into their point of departure, i.e., their karmic debts, and their non-fulfillment of dharmic urges respecting the basic point. They are still in the same basic point (basic relative to sidereal time), and cant get off of that point into harmonic time until fulfillment has been made respecting that point. If these questions can be answered from the level and the basis of functional process, then we have the clarity of understanding. Some go so easily through the individualizing process. They have learned somewhere to flow with it; that flowing with it is complete renunciation of arbitrary, objective will, because that function of the Cosmic Process is also labeled the Will of the Father; so that, when they say the words Thy (the antecedent of thy is the function-as-a-whole process) will be done, not mine, that is a renunciation in words of all that I want, desire or think, laying it all down and easily flowing with the functional process as described. But the vital forces involved is this: that factor is to quickly learn to consciously differentiate between the consciousness as nature and the focus of consciousness in the identities. We will not stress the point that, respecting a given individual field with its integration in the whole Cosmic Process, that consciousness characterizes the function thereof. The organization of a field, the configuration respecting the state, pattern, implies consciousness. Let us label that the consciousness of nature, and I am using the word nature relative to the Mother, that which gives birth, that which brings out, that which manifests, that which creates, that which configurates; so, the configurating process we will label the birth, that which gives birth, nature. I will not stress the fact that consciousness respecting nature is that by which it is characterized, because we, in the individualizing process, are not concerned with the consciousness of nature. We can trust it; it has brought us down the eons of eons; it sustains us now and will carry us on. So, there is no room for question or doubt respecting the consciousness of the Mother, the consciousness of nature, the nature of the field. But we are concerned with the focal point of the consciousness of our respective selves; that is, we are concerned with our identities, because it is the transference of identity from one level to another level which constitutes the individualizing process which represents what we call growth, expansion, development. It is the transference of consciousness from identity upon one level to identity of another level, etc., which represents the process of individualization which is that which we label growth, expansion, development, etc. So, we are vitally concerned with the focus, the identity, of consciousness of the nature of our essential being.

In respect to this, there is an apparent side issue, but as we understand this side issue we find it is not a side issue; it is quite germane to our essential thought respecting the consciousness of nature differentiated from the focal point of consciousness. The label for the focal point of consciousness is identity. When we speak of identity or a given identity, we are speaking about the focal point of consciousness which may correspond with the consciousness of nature of the field, or may not correspond thereto. It may or may not be on the beam of flowing with the function, the Fathers will, and still be something with which consciousness has identified itself. The descriptive label for this process is inertia. The field, the nature of a given individual, may be in a state of inertia while the focal point of consciousness is highly active; the activity may be misunderstood as development, as education, because so much of this activity in the inertial field is falsely labeled. Our educational systems have an erroneous evaluation by reason of being falsely labeled as development, progress, education, culture, etc., and the field being in a state of inertia. Let us resort to analogy. Visualize an airplane at the air field at rest. Label that airplane as an inertial system, so long as it is at rest. Visualize the activity going on within: people are running to and fro, up and down; somebody is quarreling with somebody else; someone got on the wrong plane; someone lost his ticket; hustle and bustle, there is lots of activity going on. All the activity going on doesnt affect the inertial system; the plane is at rest. All this activity going on within the plane we label movement, motion in consciousness; irrespective of all the activity going on within the plane, the plane takes off. Now, here we have motion, movement of consciousness, not in. Any motion of consciousness is a conversion of the inertial state to the dynamic, expanding, extensional, etc. Come back from the analogy to what we were talking about: The consciousness of the nature (of the autonomous field) and the focalization of consciousness in identities. We must sharply differentiate between those two levels respecting consciousness, because the facts of Being must become facts of consciousness. That means all identities must be surrendered; the focal point of consciousness must become one. Now, the field, the nature or the Being (until facts of Being become facts of consciousness) and anything else has no vital bearing, vital factor, in what we call the individualizing process; everything else is superfluous activity in consciousness and no matter how fast the activities may be accelerated mentally, educationally and otherwise, it is an inertial system; there is no flight, no expansion, no change in the essential nature.

We could preach lots of sermons on this point, but that is activity in the consciousness, which we put aside to get out of this inertia which is labeled tamasic respecting its color or quality; we are after the action of consciousness. So, again we have understanding of the Scriptural statement, Let thy eye be single, etc. I trust you can hold this until tomorrow morning without break.

April 27, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 51

I should have explained at the moment of entering upon the description of the lunar cycle phase respecting the individualizing process that I was attempting to describe, from the Mind-level, the background upon which the process is a very small segment. The apparent discrepancy which may have appeared respecting the various processes (e.g., the development of the psychic-nature or the psyche) would have been reconciled. It is always difficult to remember to state the manifold of values from which you are speaking. When one learns facility in switching in his thought from one level to another, it is awkward to say, Now I am speaking from such and such a manifold; and within the next sentence or in the next clause of the same sentence, when ones thought is switching to another level, to then say, I am switching to another level. We would have to put in parentheses every other sentence, and sometimes in one sentence, which would make conversation so confused that it would be difficult. But I tried to compensate for the lack of constant pointing out the level, by using the word arbitrary we arbitrarily divide it so and so; we label it so and so, for the sake of communication, in respect to the description of the configurating process. It is a continuous process; it has no lines of demarcation, no differentiation; we impose those differentiations. We impose means that we switch to another level when we give the arbitrary divisions. Then when we discuss one arbitrary division, we discuss it from a different level, the comprehension of the process-as-a-whole with no differentiation, lines of demarcation, etc. Now in respect to these kinds of considerations, I wish to reiterate what has so often been said in the instruction of the School of the Natural Order: become the witness, the onlooker; begin practicing now in each minute particular, standing outside of any involvement mentally, emotionally, or in respect to identity and be the witness, the onlooker. This practice will never leave you, because it expands and grows with your development, until on the Mind-level you can become the witness, the onlooker of the whole Cosmic Process and any phase thereof, any differentiated field thereof, and the activities within the field, even though the field remains at rest. Because it is only in this detachment as the witness, the onlooker, that true insight, perception, is gained.

But the genuine student does that by practicing it continuously, particularly in respect to those eventuations wherein he has a tendency to become involved (i.e., reacts mentally, emotionally or otherwise) and then, it is advantageous to practice detachment as the witness, the onlooker; if you have remained the witness, the onlooker, it preserves peace of mind. As we approach the 1950 political situation in the United States, a hotly contested period in our political situation, never become involved, never become partisan; always retain the position of the witness, the onlooker. Many interpret this detachment, this position of the witness, the onlooker, as indifference. That is erroneous; it is not indifference, by reason of the fact that compassion is developed, and in indifference, dont care, what-the-hell attitudes, no compassion can be experienced, gained. One in a state of indifference has no compassion; whereas the true witness, the onlooker is filled with compassion as he witnesses stupidities arising out of Avidya. And it is through his compassion, which is great love, that he can reach others with the form of help which those others respectively have ability or capacity to register. Never interpret the position of the witness, the onlooker as indifference. It is more the reverse of indifference, and yet with no involvement. There is an ancient adage that the Guru passed on to the chela: Never enter the net, never become enmeshed, never enter the net. We can elaborate the symbol net by saying attachment, involvement, partisanship, having your feelings enlisted, reacting whether favorable or not-favorable; it is still reaction. And we sum it all up by the word identity never be drawn into identification; that is entering the net; never become enmeshed. Well, it goes back to that statement be the witness, the onlooker, with great love that enfolds and encompasses all creatures great compassion that is neither indifference nor involvement. Everyone who essays to tread the path to enlightenment must accomplish this position of the witness, the onlooker. And like anything else, you cant leap into it; it is moment by moment, little by little, the tiny affairs and petty eventuations; dont be involved; dont enter the net, and by and by that habit of being the witness, the onlooker, grows and grows to cosmic proportions that is, it never leaves you and will never be discontinued until on the Mind-level the whole rhythm in its expanding and contracting, its outbreathing and inbreathing, can be actually perceived, witnessed, without involvement. This accomplishment of the position of the witness, the onlooker, not in its fullness, but in degrees respecting daily eventuations, signalizes the entrance upon the path. One may be a participant in the highest of high work, but is still not a member, if he has not entered the path.

Now, there is an apparent deception, because in all mundane affairs where you have easily accomplished and can maintain the position of the witness, the onlooker, often for psychological purposes you stage a fit and act like you are mad, just for certain reasons (e.g. for the children). You are the witness and onlooker of your own staging that you are mad as can be, and you are not mad at all. And of course, the other one doesnt know that you are the witness, the onlooker, all the time; that you are detached all the time. They think you are mad (or glad). That is legitimate, because you have to live with the children, and play doll-house and tea parties occasionally. Dont feel that you are too spiritual to play dolls and doll-house with children, or play dog with dogs. It is lovely to be all things unto all men, apparently, and true artistry is to be able to do it and never let them detect that you are any different. You are still the witness, the onlooker, and with no involvement. You havent entered the net. Then when it comes to your love affairs, you have a wonderful opportunity to practice being the witness, the onlooker and never enter the net at all. Do you see how immune and at peace you are, and how full of compassion? Listen: practice continuously that position of being the witness, the onlooker, and the clear and fine evaluation respecting any given eventuation is possible. The moment that you have entered the net, you are in a fog, and you have no clarity upon which proper evaluation can be made; maximum predictability rests upon proper evaluation, as proper evaluation rests upon non-involvement. This sounds simple, but it is very difficult when you first begin, but by and by it is not difficult. It becomes very easy to maintain the position of the witness, the onlooker. I wish to call to your attention the lessons which were given on the movement of consciousness to and from a given objective which we labeled the point. You will remember the analogies which were used during those lessons (two were used). We take a map and study it when we are preparing for a journey to a distant point, and on the map it is a little dot, a pin-point dot; and so, we set forth movement of consciousness on the journey to that point. And as we come closer to it and finally enter it, we find that it is a large city of houses, buildings, skyscrapers, streets, traffic, activities. The point has expanded and is filled with a manifold of activities. The other analogy: on a clear night we see a twinkling point of light in the heavens. In imagination, or with a telescope in our large observatories, we can travel or let us imagine that we could travel to that little point. And as we approach it, it grows larger and larger and larger, and as we enter it, it is so vast, so incomprehensibly vast, it turns out to be what is called a galaxy. Distance in any

direction would be measured in terms of thousands of light years. That little point of light has expanded enormously, incomprehensibly, into such vastness. Those were two analogies. This Cosmic Process, which we are studying as the background of our lunar and solar cycle phases of the individual development, can be described similarly. The conversion of light into energy, of energy into configurating processes and the various phases of that configurating process which we label atomic, molecular, colloidal, crystalloidal, etc., is analogous to, or can be described as, the journey of consciousness from the Self outwardly, away, and at the furthest point out. That Self is a point; it is a point so obscure that many dont credit its existence. They try to account for all of the functions, even consciousness, other than the recognition of it; psychological functions extended into the functions of consciousness they will describe in a manner relative to their state of identity. The Self from which the departure was made is so obscure that we could say it seems to be a submicroscopic point, so little credence is given to it. But as the return journey is entered upon (not by reason of any conscious volition on the part of even those who discredit the existence of a consciousness of Self, but because it is the function of that consciousness of Self which initiates the return that is the motivating cause, the Logos, the Reason, for the return) as the return journey is entered upon by compulsion, determinedly at first, the point of light is seen I mean seen; it is an experience common to all. The star appears, the point of light is seen, and it looks distant, but there it is clearly perceived a point of light. Now, as that point of light is approached, it grows brighter and brighter, and as it is entered O my, the vastness is incomprehensible! One wonders if he will be able to encompass, comprehend its vastness! It is all-inclusive, or it is inclusive of all! The boundaries of the boundaries! That Self, that point, is and represents an inertial system. All differentiations of spheres and spheres and spheres within spheres and spheres and spheres is merely activity in the inertial system, that moves not, yet is ever swifter than those who run. So, it is repeated at every successive differentiation within the undifferentiated. At this point in the description, I wish that you could add the lessons on the fifth dimension, where all individual time-lines were bisected that is, all differentiated fields are synthesized successively in each relatively larger differentiated sphere. And then we catch the integrating factor that every individualized field is integrated in the whole. While any given individual field or

differentiated sphere can be studied, contemplated, discussed, described, etc., separately (and I dare say, the consciousness of each differentiating field considers itself separate), the determinative force, factor, respecting function of the field lies in the integrating correspondence and relationship of the whole, so that even ones thoughts are motivated, not originated. But we must grasp this point: that as light is converted to energy, and energy into the configurating process (when we say configurating process from now on, you must supply those levels that we label atomic, molecular, colloidal, crystalloidal, etc. I dont want to go through that wordage, verbalization, each time; let us synthesize it all in one simple term) the configurating process has reached its maximum state, described as crystalloidal, then unfolding, or the return, or reversal, etc., is entered upon. That point was reached at the precise crest of the wave that is called the third root race. In the traditional teachings, the differentiating process, including the configurating phase thereof, and the reversal from the crystalloid state to light (light through the process to the crystalloid state, from the crystalloid state to the light is a cycle, the mahamanvantara cycle) is divided into seven divisions. We divide it into seven divisions arbitrarily for the sake of conversation, entertainment; we like to entertain ourselves and talk about it, etc. For the sake of entertainment, etc., we divide it: light to the crystalloid state, the crystalloid state to light, into seven divisions. An analogy may be in order: We plant the seed in the soil, in the Mother. All seeds are planted in the Mother, the Mother is the generative principle of the Cosmos; and on all levels, the generative force, nature, mater, Mother, brings forth the shoot, the roots, the plant and then culminates in the seed seed to seed Noahs ark. All enter the Ark, the Arche, again when destruction comes, the disintegration process, the Flood; when the plant begins to disintegrate, life energy enters the Ark, the Arche, the seed again. Let us say, from seed to seed we arbitrarily divide it into seven divisions and call it seven cycles. Imagine that life essence of the plant dividing itself! See how arbitrary all of these divisions and labels are? That is just for our entertainment. It has a precise value; we can focus upon a part or arc of the cyclic process and hold our attention on it more minutely by arbitrarily dividing it all up; other ways of describing the cyclic process are: seed to seed, Arche to Arche, the Grand Architect to Grand Architect (f we were in the Masonic Lodge room, we would say it that way), Logos to Logos, or light back again to light. However the process is arbitrarily divided, we can speak of the middle point of the divisions and label it the third root race. At that middle point of that third division, the crystalloidal state has reached its maximum. The only remnants of that race that we have is the statuary left on the Easter Islands in the South Pacific; they were very tall, their flesh was like iron-wood, the state of consciousness was just focused on one state, the crystalloid, in the process from light

to light; consciousness had converted it into what we call the crystalloid. After that point was reached there came a reversal, a return, etc., until today we witness the transference of identity from the crystalloid to the colloidal. Putting it in our modern terminology, we witness the transference of interest from objects and things to psychological functions. In one generation we have witnessed that change. One can go into certain communities yet today where the only interest is in objects and things and the only conversation is about objects and things; but in other groups, you will find that interest is more alive respecting feelings and the way they function, desires and motivating causes for desires, and in conflicts in the feeling and desire realm of consciousness. Modern psychiatrists and psychoanalysts, etc., focus interest in the psychological processes; that is, there is being effected a transference from things and objects to functions. Now, this transference, of course, is motivated by the integrating process of the whole and from that level; but objectively considered we only witness the developing interest which comprises the content of the unconscious, motivating influences in the psyche (that is, in the psychic-nature and the analysis thereof, and the assumptions and inferences upon which the analysis is generally based), the influence of so-called past incarnations carried over, the influences of childhood experience, and they have gone so far as to talk about the influences of the intra-uterine state that is carried over, and of that state itself, the longing to return to the womb, etc.; and all these fantasies are given as reasons for psychological functions. Be the witness, the onlooker, dont get partisan, or pull your hair or froth at the mouth. Be compassionate; such stupidity, such ignorance, will pass away as they advance further, (here comes the denouement), when they make the first crossing. Watch this consciousness in objective identity and all of the inferences and assumptions and fantastic reasons that are dug up by the cortical mind in the objective manifold of values. Need I give you a history of modern psychiatry to fill in the gaps of what I am saying? Reasons are dug up by the cortical mind still in identity, while the function has progressed in the reversal from the crystalloidal state to the colloidal state. Well, we use a term now which covers and blankets and generalizes; we say the psychic state. But dont examine that term semantically; you will find it is only a reified, hypostatized, higher order of abstraction, but so long as you can get by without being scrutinized, go on and use it. I have used it for years and will continue to use it, as the witness, the onlooker, of its hypostatized, higher order abstraction. So, of light. It is the focus of consciousness in another little segment or phase of the configuration process, labeled psychic-nature. When you have facility, consummated ability, to understand all of the psycho-analytical jargon and modern

psychiatric inferences and assumptions and justifications dug up by their cortical functioning still in objective identity when you understand and see through it all, and all around and beyond it at the same time as the witness, the onlooker, just say, well, a little later on they will advance from thinking and talking about only things and objects; they will advance a little more and will get on to it. So, be compassionate; be at rest. The Logos is in the heavens, and all is well.

April 28, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 52

We can now summarize the last three or four lessons by arbitrarily designating three major types or three phases of development or three aspects of the individualizing process, etc. To each of these major types there will be many variations not an infinite number but many variations can be made respecting degrees of progress and relative to each degree of progress the guna quality which predominates and the two subdominant gunas which accompany the dominant qualities; because the rule of the triplicity operates respecting the foci of force from the field and respecting the guna of substance incorporated in the configurating process. To label the three major types: 1) The unconscious psychics 2) the psychics 3) the logoics

Respecting the first, they were called in ages past, Pharisees; today in certain circles they are labeled aristotelians. But if we have followed these lessons, we see where we have the basis from which we abstract the label unconscious psychics, because what they call reality, the objective world, etc., is an image-appearingsubstantive. Where is the basis for the image? In the psychic-nature is it not? We do not mind challenging a logician to disprove our thought structure, and if our thought structure holds up then we have grounds for our conclusion that what is called the objective world is merely an image formulated in the psyche, and value is given thereto; therefore, unconscious psychics, those wholly oriented to what is called the objective world, living wholly within the values given to things and objects, are certainly living in delusional evaluations Avidya. By being unconscious of the process whereby the image appears substantive, the values are created and energy is built into the configurating process by reason of the guna respecting value created and given; then the psychic-nature is built, component of the guna energy thus accumulated, created, etc. By being unconscious of that process we can label them unconscious psychics, aristotelians. We are all more or less, in degrees, participants respecting that level, that type.

Even if one is completely emancipated from involvement, attachment, rapport, etc., with that racial field or psyche, he still must participate in it so long as he is bound to the wheel of necessity. And when the point in the individualizing process is reached where the possibility of complete emancipation opens, appears, then there is a conscious and deliberate association with the guna which will enable one to function on that level in that world, in that state of the unconscious psychics. When interest switches, transfers from things and objects to the psychological phases, functions, etc. (i.e. to feelings, desires, thinking and the qualities respecting each) when a given individual is more involved in what he feels, what he desires, what he thinks and his emotional evaluations then consciousness is becoming oriented to the conscious psychics. We can readily understand the gradual transition from interest limited to things and objects to interest elicited by not only feelings, desires, emotional thinking and the objects thereof, but the etiology respecting the same (and we should have added sensations, because some include the concept and groups of concepts in that category of sensations that we set aside and label thinking). So, when interest increases respecting causation of sensations, feelings, desires, emotional thinking and combinations and variations thereof, then there is transpiring in the consciousness a reorientation from the unconscious psychic state, to the conscious psychic state; and there is a very definite and certain point in that transference, or that reorientation to which the force centers, on the lunar cycle phase of the individualizing process, awaken. Our lesson is at the awakening point of the centers in this reorientation phase from the unconscious psychics to the conscious psychics that we are arbitrarily labeling. But before we return to this point and continue the description which focuses our attention upon the lunar cycle (that we are on in our outline), let us mention the third type briefly the logoics. The differentiated sphere, or we can say the individualized field or we could use the third label the autonomous field; the I AM which is my true Self, is a label we could use. If we are sufficiently conversant with the referent for the Oriental labels, we could use the Atman, the Son of the Man, as the man is the son of the God, so, the Son of the Man, the heavenly man, and the Son of the Man, Atman. But be sure you have the referent before you make noises. But in our correlation with modern scientific developments, we are on safe grounds when we use the labels, the differentiated sphere, the autonomous field. As has been reiterated and seems continually to be reiterated, the field, the lines of force, the configurating process, must be grasped with one act of consciousness. We

can separate them for the sake of conversation, but they cannot be separated. We can mention any one of the three aspects and mean the three. This three-in-one is very important because the cultivation of the habit in the thought structure becomes increasingly important as we rise in understanding to higher levels and it saves much confusion later on after consciousness functions in the field which we label the Mindlevel, Chit; and when we can function in Chit and the substance akasa, in which we will and do function, then it is important to have that three-in-one canalization, habit, because when we begin to contemplate the light of the Logos from the Mindlevel (from the basis of that level, force, the major focalization of our meditations), then that three-in-one assumes far-reaching importance and significance. So, from the psychic level state, we can form the habit respecting the epitomization of the light of the Logos and when synchronization, orientation, to the guna quality develops, the quality of the configuration partakes only and solely of that quality, of that guna, and the Light becomes literally flesh and dwells among us, because that is the process we are going through now, the process of building the guna material (material having specific quality) into the configurating process; when we mention the autonomous field, the individualizing field, the true Self, the higher Self, the I AM, Atman, etc. field, pattern, configurating process (I am putting that process in so as not to statify, thing-i-fy) three-in-one. As conscious identity with that individualized field, pattern, configurating process, develops or is entered upon or begins, then we can use the label for this type a logos, or as the group, the logoi, Children of the Light, those who walk in the Light, those who are growing conscious of the Light of the Logos; because that triplicity, the individualized field, pattern, configurating process, is the Son of the Man, or in our mental construct he is a differentiated field of the first born, of the first differentiation out of the undifferentiated. I am bringing around another approach to it, to add a certain guna to the mental construct, because there is liveness, there is quickening, there is power that quickens, when we begin to orient to that Son of the heavenly Man and that is the quickening quality that you dont get when you just mentalize on the structure and not the function respecting it. This walking in the light, this longing for the light, this constant prayer lead me from darkness into light becomes the objective of our endeavors. Of course, we can mentalize that after we have attained to that estate, it is the beginning of another advancement and opening and development, but those other worlds and realms and Beings, etc. remain merely concepts to us and constitute no objective; so relative to our state in the individualizing process, our objective is to achieve that synchronization, that orientation with Atman, the true Self, the individual field, pattern and configurating process, as the basis and the foundation respecting activities, functions in our sensations, feelings, desires, emotions and our thinkings; it

is the basis and the causation, the etiology, etc., thereof. To become oriented to and reach the dawn of that rising sun, that rising Light, is to become a Child of the Light, a Logos. So much for our reiteration of the three types with many variation or degrees respecting each. Now, we return to that point in this mornings discussion where interest in the sensations, feelings, etc., is developing, and the study of this interest comprehends the psychoanalytical and psychiatric circles, fraternities, interests, etc., even in distorted ways spread out into contemporary literature. As this interest increases, respecting the hidden and the unconscious forces motivating impulses, urges, ids, libidos, etc. as this interest grows and develops it has qualities, gunas, some downright salacious, written and put out to appeal to and increase the salacious. It ranges from questionable, unmentionable salacious practices, habits, which are accumulated (i.e., created, formed and developed) it ranges from these perverted habits to esthetic levels of real beauty and artistic appreciation, where there is even the touch of Tao (the highest and the finest of the arts is the registry of Tao), which is almost the quintessence of esthetic appreciation. Now, fill in the gaps, the degrees from this well of loneliness, the dark and devious caverns of the so-called unconscious, and the slithering, slimy creatures thereof; the subterranean crypts with dark and loathsome things, etc., all the way to approaching the Beauty, the Beauty not yet attained, for only the Logoics see the true Beauty. But the Beauty is being approached closely in the highest levels of the psychic functioning. So, we can say there are unconscious psychics and conscious psychics. We have left the aristotelians. In the Scriptures they are called the dogs and they were also called Gentiles. But I call them unconscious sleep walkers, dreaming on their feet, dreaming sleep walkers. They walk right into snares and traps and cant see them, blinded by their aspirations and desires; they fall into pits and quagmires, and they learn only by getting themselves out. But however they are labeled, we are dealing with psychics. But those interested in the causation of the sensations, feelings, desires, etc., which quickens the centers in the lunar cycle, begin to come to life. And as we have seen, it begins with the generative center. To these five centers respecting the lunar cycle, we must bring in our fundamental background, the triplicity of the Real Self the field, the pattern and the configurating process. Relate these centers to the background, the differentiated

field. Whenever one is mentioned you must think of the three with one act of consciousness. Now visualize that energy, that force, that Light refracted, the Light of the Logos, the Light of Lights refracted. We have seven streams, we have seven lines of force; we have seven lines of development; we have seven paths to the Heights (full consciousness of the Real Self). This is only a mental picture, but it is important to our understanding. Now, tie in each of the seven refracted streams of energy or light or light-energy; tie in each of the seven streams from the essential Self, its triplicity, with what we label the seven foci, the seven force centers. Do not thing-i-fy the seven force centers; do not identify the function of your thought with the meaning which the labels for the centers represent, whether you use English or Sanskrit words. Try to train your mind to think of seven streams of refracted light of the Logos through the individualized field. I want to get the function; I want to get it dynamic; I want to get away from the statification of word and structure, and see if we cannot convert this over into the dynamic process, which it is in Reality, which it is by its inherent, essential nature. That is why it is a dynamic process of light-energy refracted into seven streams seven streams in its function respecting the configurating process that is called a force center. I am introducing you to some of the most hidden and secret work the knowledge of the rays. That knowledge has been hidden for a long time, and you will understand why pretty soon as we go on. Of necessity it has been hidden, because the knowledge of these rays puts too much power in the consciousness of the unpurified; they dont know yet how to use power. We are on the ray of development called force centers, and we are going to treat of the first five foci. Where? In the configurating process which when overlaid with the faade of guna material relative to the dream world, the shadow world, substantive image world, we call the psychic-nature. But what is that? It is a configurated process all the time and nothing else. It is the quality of light-energy material that is built into it that gives it different labels. We say the crystalloid is what we call the physiological organism; the colloidal is what we call the psychic organism, etc. I am trying to step it up, the way it appears from the mind-level the way it is evaluated from the Mind-level and you will seldom hear me give this from this level; I usually talk about the psyche and the psychic-nature, etc. Monday morning the seven rays and the foci.

May 1, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 53

Let me give you an illustration that is given in the Apocalypse: when the Christ child, the Christos, is born, the dragon, the dreadful and powerful dragon stands before the woman about to deliver, ready to devour the child as soon as it is born. That is not an exaggerated picture; that dragon is the personification of that dominating and controlling force in the race psyche and in every individual who is functioning within that level of the race psyche. It is labeled the sex urge, the sex force, the sex power, sex control, because in the race psyche it is constantly being fed, even glorified. One cannot pick up an ordinary magazine from toothpaste to automobiles you have to see cheesecake until you dont know what they are advertising. In respect to the dragon in the race consciousness it is a veritable apotheosis, glorification, in a very false way. To awaken the power in the psychicnature because there is where it awakens, in the stable and in the manger is where it is born and escape the dragon is some job; because that power, intensified and at the same time lifted to a higher level, is the dominating force of the race psyche; because there is a change that comes in sex relationships when that force is awakened in the generative center. The change is from functioning by sensation to functioning by vibration plus sensation. There is a vibratory psychic frequency that accompanies sex approach, sex come-on, sex experience and practice. The one who has that vibratory force in his frequencies on his psychic side has great control and power over anyone who can be vibrated on that level, and of course, that has a tendency to flatter the personal pride, egotism. It is said, He is a devil among women. Yes, she can get any man; they have it. It is glorified and featured in every possible way. This is the dragon, relative to the one who wants the light. All you have to do is keep your eyes open and watch just a few years and see the darkness develop and the down-grade and the loss of the brains; their brains literally get away from them, let alone reaching that marvelous, luminous mind beyond brains. It is all lost if the dragon gets it. What? The awakening force, and by and by they represent it; they show it. In all manner of ways they show it, even in their physiological organism, they show deterioration and break up. We should grow older in our physical sense (speaking in the objective manifold of values) graciously, sweetly, lovely, etc., not just when the cortical mind can

sustain proper deportment. It begins to break up when its cycle is reaching its close. When the cortical mind can no longer maintain conscious contact, it begins to break up, then all of the concealed, congealed, repressed content of the psychic-nature comes out and one grows old unlovely. One doesnt want to grow old in his physical nature so that others dont want to touch you when these things come out and are no longer under conscious control. Go along so that everything can come out, and then your frequencies and presence is sweet and lovely and beautiful; there is beauty in that sweetness of what we call age. How is it done? Dont let the dragon get you. Bring the force on up and through and you escape the dragon on one side and you open up the real Light and beauty of the Mind, and such ananda, such ecstasy, such ambrosia, such laughter, you reel with drunkenness in the joy song. That is what we want and dont allow any thing to stop you until you reach it. Become seated in it. I love the Scriptures because I feel and see and perceive and vibrate to the meaning. Seat means to enter the Fathers house to go out no more; you bring your force up and establish it and then you can release it; you dont have to sustain it any more. You work on all levels that have become synthesized from that level perpetual song, perpetual happiness and ananda, ecstasy. One who tastes that nectar do you think he will sell it out and give it up? For what? The dragon? No, never. Do not tarry in the psychic world. I wish there were some way we could avoid having to enter the waters and come up out of the waters, but there is no other way. We have to be buried with him in death, to be resurrected in his likeness. The Scriptures are rich and full of meaning. That Hierophant that inducts into the Baptism, we are going to chop his head off. We will incarcerate him and have a dance and then cut his head off. I intended bringing this point out in my lesson yesterday morning. There were too many to baptize and too much water; he cannot be arrested until all of that period between the first crossing to the second crossing has been finished. He has to stay on the job until his work is done, then we will throw him in jail and cut his head off. We will destroy the psychic-nature, root and branch and then it will be no more. I am reminiscing somehow, but you must have the picture so clear that you can play all around and in it, and not become enmeshed. We will conclude the purificatory period with this lesson. Condition your minds, respectively, to convert this and any other teaching its labels and symbols as representations of states of consciousness condition your thinking so that you think in terms of states of consciousness as rapidly as you can. Dont identify any symbol, word, etc., with a representation. Do not identify the word body with this configuration, even though the configuration represents a crystalloidal state of consciousness. The identity of the word with the representation

is like identifying symbol with symbol, because the representation relative to that which it represents is symbol. So, you cut through all that by conditioning your mind to think in states of consciousness. With that conditioning there is a movement. I pause, so that you will use that word, movement, as relative to consciousness, because all motion, all movement can be readily and quickly analyzed into the basic fact that it is only action of the consciousness, or action in the consciousness, irrespective of what movement we talk about, what motion we talk about. When we use the terms movement and motion, you can substitute a synonym therefor the word time if you wish. Any thing in time, any thing that has a time factor is another way of describing it relative to time, of describing motion, movement; and any and all motion, movement, is a movement in or of consciousness, with no exception. So, our work (and similar work) that represents what is called growth (movement), development, entrance upon the path, treading the path, the movement from darkness into light, etc., represents the movement from the periphery to the center respecting consciousness of Self; even one whose consciousness is wholly identified with the crystalloid state or images and pictures abstracted therefrom is conscious of Self in that state. It is consciousness of Self, so that each point or stage in the movement from that periphery to the center can be described as states of selfawareness. It is not necessary for me, at this point, to describe that there isnt anything else except the Self; whatever the Self is, or where he is, is a representation of his state of self-awareness, because there isnt anything else to be aware of, etc. Irrespective of a given state and the identities pertaining thereto, it is a state of selfawareness, but we recognize that there is a movement from the periphery to the center respecting these states of self-awareness. The movement begins with the periphery that we describe as the phenomenal world, the world of things and objects. But when we condition our minds to think only in terms of consciousness and the states, then we label that phenomenal or objective world as the crystalloidal state, which is transferred to everything else; that is, every other configuration is seen accordingly. If we want to see the life force of what we call a tree, the movement must take place within the individual until he reaches that state labeled the vital, the anima, the informing principle. When he has that state developed within himself, he will see it in everything else, and not otherwise. So, to perceive and function in what is called the inner worlds is to awaken the state within ones Self. There it is, representation everywhere, all around you,

everywhere you look. You can look at a rock, and you dont see rock anymore; you see some thing else. You can also see what the others see who are still identified with the crystalloidal state. Recall the illustration of the two standing upon a pinnacle looking across a vast expanse of country; the one had the ability to see two miles and the other could see four miles. What the latter saw in relation to the second two miles changed the significance of what he saw in the first two miles. Do you recall the illustration of the painting over which a cloth was hung with a hole cut in it? That part of the painting which could be seen had all of the balance to make a complete subject, but when the cloth was removed one saw the small picture in relation to everything else on the painting, and the significance was entirely changed. It is not that we dont see everything on the so-called lower levels, but its significance is entirely changed when we have the correspondence and relationships with more of the whole. Keep these two illustrations in mind, because you have forgotten them I have heard conversation about higher levels and lower levels. Never make a dichotomy; never manufacture a schiz, you are off the beam the moment you do heaven is my home, etc. This is one unrestricted universe. We are the manufacturers of the demarcations for the sake of communication and the mental constructs which we build, but IT has no demarcations; it is one unrestricted universe. I do not think it will be too long before many will not know whether another is in the body or out of the body; no demarcation between what we call embodiment and disembodiment. It is not in Reality. But you can make a state of it and get identified with your own state and then you will have to break that identity later on when you discover it was all erroneous; there are no demarcations (except that you arbitrarily manufacture in your consciousness). I started out to say something else respecting this movement from the periphery to the center of Self-awareness in terms of consciousness. It is a movement of the consciousness from its peripheral state to its Self, sans state. This movement carries us over the line that we call the first crossing. It is relative to the objective state of identity that we abstract that label and idea line, and we move from that peripheral state to what we label the psychic-nature. That movement is signalized by the energization of the first force center, symbolized by Jupiter in Sagittarius. When that vibrating force awakens in that center, treat it as only a milepost on the highway. A milepost on a highway is not an objective; you might note it in passing, and quickly pass it. But I want you to treat it that way; it signalizes a point reached in the journey.

So, also, with the four succeeding centers, which will awaken in turn; more mileposts on the journey. Here is the difficulty for every beginner to endure, surmount or climb over: as the force awakens there begins a process of eliminating material which has been in ignorance and darkness and in conscious identity out on the periphery; accumulated material which cannot be utilized in the building of the new vehicle, the new temple, the building of the light vesture. Immediately there comes a purificatory period, a process sets right in. This process must be so clearly understood, because there is more confusion at this point than any other point. Remember this rule: When energy substance (there isnt any other kind of substance, irrespective of the labels we give to it) which has been built into the psychic-nature creates its own individual urge for expression and if the expression has been censored by the cortical mind functioning in objective values (functioning in objective values in this sense, means that obedience to the mores, the customs and usages, what-will-they-say, etc. you have to maintain that conscious control so they wont think evil of you, etc.) because of that censor of the cortical mind, this type of material of which we are speaking is forced deeper into the psychic-nature. Here is the rule that you must remember: that which is on the periphery of the psychicnature, is active in the consciousness; that is, you are very conscious of it. That which is deeply established in the psychic substance, in the psychic-nature, you are unconscious of it. We can reverse it. When you come into a new rapport it hits the periphery of your psychic field and a new place, a new person, a new love in your rapport is encountered because it is on the periphery of your psychic field. But as you grow assuaged to it and its subtlety, it more than likely unconsciousness penetrates into the psychic-nature and you become unconscious of it. Again the rule is: that of which you are fully conscious you are unconscious of. When you grow fully conscious you are unconscious of it. (Like the obnoxious wart on the husbands nose, she thought she would never get used to it, but after sitting across the table from him for a number of years, she never saw it at all.) It is like the hair on your head, you are not conscious of it; and you are not conscious of your clothes. In the psychic world, everything that is in your consciousness is represented; nothing is hidden. Those in the objective manifold who have no other faculty with which to function can play hide and seek, but the moment he is out of the body, he is like an illumined billboard and he cant cover up; there is no camouflage; it is right there portrayed. Let us go back and use these observations. When the force is awakened, everything that is hidden, repressed, congealed, driven into the center, is thrown out onto the periphery by the force that is awakening in the centers. Why does the force throw it out on the periphery? To get rid of it; to clean house; it is psychic housecleaning. When it is thrown on the periphery, the individual who was not

conscious of having such feelings, thoughts or desires is horrified to have them. Watch the cortical mind; it isnt free yet from objective identity and it is darting around that teacher; that teaching; that book; that terrible stuff has awakened something in me I never had before, etc. What can one do? There is nothing to do; you have to take it. This is the most difficult point for the one who enters the path to get through, over and past the awakening of the force in the centers and the hidden gunas which have been concealed and repressed are thrown onto the periphery and they become extremely conscious of those gunas by reason of the fact that it is on the periphery. Each must stand in the burning, and remember, this burning will be as intense as there is material to burn. Some go through with just a mild heat, and I have witnessed terrible burning, where I had to help and stand by until the material was sufficiently burned up for the fire to cease. The intensity of the fire is always commensurable with the material which feeds the fire. Little material, little fire, little burning; lots of material, literally standing in flame. Every plant not planted by my Father not true to the natural order process is cast onto the fire; the wheat is separated from the chaff and the chaff cast on the fire; the sheep are separated from the goats, etc. These analogies all pertain to the purificatory period in the lunar cycle, until the force has been raised to Ajna, the pituitary center. It is a center of force representative of the rays from the central sun of Light, and there preparation is made for the second crossing where the psychic-nature itself will be destroyed; and the greater force that energizes, the Hierophant at the Baptism by water, will also be destroyed; this is the going ahead and preparing the way for the Greater One which will be awakened. This is the preparatory process respecting the individualizing of consciousness. There is another factor I intended to put in the narrative this morning. When force embedded in the psychic-nature and its substance is thrown onto the periphery, a great mistake the beginner makes is to evaluate the intensity of the force as permanency. He identifies intensity with permanency, and the reverse is true. The more intense the action of the force in the consciousness, the more conscious of it he is; that is indicative that it will quickly pass away. When the force reaches Anahata, the heart center, that which is thrown onto the periphery is the past repressed grief, because one in amenities has been trained to hide his grief, particularly if he is a boy, he must not show grief. When the force hits the heart center the strongest man will cry at the least provocation, unrestrainedly. He is getting rid of all that repressed grief. Repressed sorrow is the major cause of all heart ailments. There is repressed longing and love longing which are thrown out on the periphery and it is a danger point. Two who meet and form a strong rapport may mistake the intensity of the rapport for permanency, that it will last forever, but it is merely thrown on the periphery for expurgation, and it will pass

away. But in the intensity, they will make more mistakes and create more difficulties than they originally had before this substance was thrown out on the periphery. Rapports on the heart level are only fleeting and will soon pass away.

May 2, 1950

OUTLINE SCHOOL OF THE NATURAL ORDER TEACHINGS 54

We have finished the description of the lesser mysteries called the lunar cycle. In our outline we are now ready for the description of the noetic mind. We have reached the same point in our studies which we attained once before in the description of the Language of the Initiates, and I found myself then in the same position in which I find myself now; and that position is: knowing that respectively, we have not completed the development work (that is we, each of us, have not yet finished the work described in the lesser mysteries, the lunar cycle), therefore, is it in order to attempt a description of a level of attainment or development for which we are not as yet ready and cannot enter upon? When we reached this point once before, I discontinued the work. I did not want to enter upon the description of the noetic mind, the description of the Sun God on his own level. There was another time I had forgotten when I wrote the Correspondence Course for the School, and in that writing I reached this same point; when I reached that point in Lesson 72 I said, There is no more need to go on with the work which lies beyond this which has been given, because it would serve no purpose whatever, or something to that effect. I have been wrestling with myself (my Self has been wrestling with myself) about how extensively to go into the description of the noetic level. I have backed out from the description of it two times, and now I have approached the same point and find myself in the same position. While I can reconcile the point within myself that I am wrestling with (I have to work it out myself), I desire to review without explanation the lunar cycle phase of development. My presentation has been as exhaustive as I have ability, understanding, etc., to describe. So, I thought I would read you this review without explanation so that you may recall the description of each point that is raised. It may take you a few readings to get into the rhythm of it, or it may be just a few minutes; but I am sure that you will be compensated for the effort of getting up in the morning, instead of staying in your warm beds. The Restored New Testament by James Morgan Pryse The Crowning of Jesus page 152 to bottom of page 160.

The opening: Would read the story of the self-born King? First learn the splendid language of the sun, The speech of stars, the moons coy whispering, The music of the planets, and of one, Our Mother Earth, crooning her cradle-song To her uncounted babes, who, when they gain The souls full stature, to the heavens belong: Read then this tale of one the heavens have taen A mortal who, with inner light relumed, And making Wisdoms jeweled crown his own, Donned his bright solar vesture and assumed Among the deathless Gods his rightful throne.

May 2, 1950 - May 12, 1950

May 2 May 12th, the reading of The Crowning of Jesus continued each morning. The class voted to review this reading with explanation of the symbols, which will be taken up Monday, May 15th.

***

A few remarks on what has been read on The Crowning of Jesus. First, this is a description of the third degree only. There are seven. Four of the seven degrees of advancement, degrees of development, degrees of initiation (I put the terms advancement, development in there so as to counteract the odium that is developed by the careless use of the word initiation), and four of those seven are taken while one is yet bound to the wheel of necessity; the last three are taken after the release from the wheel of necessity. Of these seven degrees of advancement to the telestic stage or state, this that we have just read is a description of the third of those seven; consequently, or obviously, it is not intended for the general public. If it were given to them, they would have varying degrees of reaction. To some it would be such a closed book that they could not pursue it; they might get an esthetic feeling out of it nice literature, lovely expression, beautiful meter; but the one preparing himself for the three degrees and going through it will get a deep, a vibrant response to it; it will stir him to his depths. The very reading and thought association with it will elicit an awakening response in him, and will serve, by reason of that, immeasurably toward the finishing of his degree, the third. As we have studied this, I believe it is apparent to each that this is something in respect to which there is very little which can be done in conscious effort. It describes the functional process, the growth process. It is analogous to studying the process of ingestion, digestion, assimilation. After you have a clear mental construct of the process of ingestion, digestion and assimilation of energy abstracted from the food ingested, to what degree can your clear concept assist the process? In what degree does your clear concept interfere with the process? If we were wise enough to understand that process metabolism and all of its minute and hidden ramifications there may be discovered little latitude in which the thought process, the concept of it, can play a helpful part if that helpful part doesnt extend any further than to prevent interference, or in that same latitude the

concept may interfere. But I want you to catch this analogy: Who by taking thought can add one cubit unto his stature? How can you by thought enter into this functional process as described respecting the third degree of initiation? Now there is something that can be done on the thought level. First and foremost and most important on the thought level, mental level, one can by its aid maintain a polarization to a given frequency or rhythm or event characterized by rhythm and frequency; by the aid of thought one can assist in maintaining polarization of consciousness to a level of frequency, with or without thought on the mental level if that polarization can be maintained, let us say through love, through devotion, through a strong and aroused religious feeling, through mystical yearning, etc. I have mentioned several ways in the absence of the mental with or without thought, if the polarization can be maintained, response results in all of those departments of the individual in which the potentialities reside; and of all those potentialities, only those emerging (or the emergent potentialities), because there may be realms and realms of potentialities that are not touched at all. But out of all the inherent, essential arche in the life germ only those potentialities approaching emergence will be energized, vivified, quickened, awakened, etc. by that with which one maintains a polarization. So, there comes the limited play of the thought; in the degree that it can help or aid that polarization, it serves a part toward the awakening. There can be combinations of these aids not necessarily limited to the mental, to the thought. Thought can be fortified with love and devotion and mystical yearning, the urge to know, to conquer. If I have made a point it is this: the polarization steadily sustained accomplishes the quickening and therefore the shortening of the process respecting the time factor; it is the steadiness in the absence of fluctuation, fickleness, wavering and waning interest, etc.; it is the steadiness of polarization which accomplishes the quickening and the shortcut, and if the thought can sustain good and well, employ it. Never make the mistake of attributing, evaluating to the thought level what alone pertains to the functional level, the process a serious mistake will be made if that is done; sharp differentiation respecting the levels. The functional level is that which goes on beneath, behind in spite of the other levels, particularly the thought level, because one can blaspheme all of this on the thought level and still awaken, because the functional process awakens him. As a classical example: Saul on the road to Damascus. The last thing in the world that he wanted was to awaken; he was on a mission to hound those communists, or whatever the label at that time, and got his awakening. Even if the thought process is opposed to the polarization phase, if the potential force is near the bursting point, it bursts forth. Isnt that wonderful? Such is the way it is. In spite of our blunderings and our best of

intentions, our sweetness, etc., all that you would think would throw it for a loop, it still functions. We who love the soil and plants, and plant the seeds and tend to them, we should learn so much from them that city folks are deprived of. Dont kill them with kindness; you can do it easier than with neglect. The only thing we can do when we take care of the plants and love them, we can surround the nature of the plant with helpful aids but we cant reach in that plant and make it function. There is nothing we can do about it but wait and watch for you know not the hour. This analogy is not farfetched; each, respectively, is a plant. On the periphery we can treat it properly, not kill it with love and kindness, out the main province that we on the periphery of the process have to perform is to wait and watch. Do not try to hurry it; you are just fussing yourselves; you are not doing a thing to it (the process). You can wait and watch; if adverse influences would deter and interfere, we can prevent them to a large degree; helpful influences we can in a limited measure provide by maintaining the orientation; to a limited measure we can provide helpful adjuncts, but the main province is wait and watch.