Truth vs Falsehood (11 page)
As was described in
Power vs. Force
(Hawkins, 1995), perception sees sequence and imputes a hypothetical principle to explain the perceived epiphenomenon based on the principles of form. It takes a leap of consciousness to realize that causality is strictly a mentalization and a concept that is a product of thinkingness, but which is neither innate nor has existence in nature. Sequence itself is a mental concept that refers to the perception of selective observation. Like time, sequence is a property of the observer and not the observed; thus, sequence is not ‘cause’. This is recognized by the classical fallacy of “post hoc ergo propter hoc,” i.e., because an event is observed to follow another, it was therefore ‘caused’ by the earlier event. The dualistic mind sees what appears to be an ‘event’, a happening, or a ‘thing’ and hypothesizes another concept, that of ‘change’. The mind seeks explanations and is naïve as to its own structure, motivations, and limitations. In language, it is said that the ‘I’ or an ‘it’ caused a ‘that’, much like that which is intrinsic to sentence structure in which a subject acts on an object via a verb.
The self then presumes that there is an inner primary causal agent, e.g., the ‘doer’ of deeds, the ‘thinker’ of thoughts, the ‘decider’ of decisions, etc. Without such a dualistic explanation, the linear mind is at a loss to explain the appearance of phenomena.
The downside of seeing one’s self (ego) as primary to action is that, although it seems to earn credit for success, it is then to blame for failure and thus is prone to anger, guilt, jealousy, hate, revenge, etc. The dualistic ego is competitive and also fearful, and by virtue of imagination, fears multiply and create a constant, subtle, continuous background of anxiety (‘existential angst’) and proneness to paranoid misinterpretation.
If presumed ‘events’ are not the consequences of causality, then how do they come about and what explanation could possibly surpass the attractive simplicity of the premise of causality? In Reality, from a nondualistic viewpoint, it can be both observed and experienced that everything is actually occurring spontaneously as the field effect of the automatic consequence of the manifesting of potentiality into actuality. Unseen is the underlying power of the infinite context of Consciousness/Reality/Divinity and its effect on content. The nonlinear, infinite field of power is equally present within, without, and beyond. Potentiality becomes actuality when conditions permit or are favorable. The process is empowered by intention as well as by the innate impersonal quality of consciousness itself.
All that exists does so within an infinite field of infinite power that alone has the capacity to bring forth the potential into the domain of the actual, called ‘existence’ (calibrates at 1,000). When conditions are favorable, including intentionality, the potential within the seed emerges as the flower, but nothing is forcing or causing it to do so. Manifestation is the consequence of the power of the infinite field of consciousness. It is not innate to the content of the field. By virtue of the quality and power of the infinite context, traditionally called Reality, manifestation occurs, which is knowable directly by observation and subjectively as the very matrix and substrate of subjectivity and the capacity of awareness and experiencing. Even the sense of a personal agent or self as ‘I’ or ‘me’ is also a product of the overall field. It is not separate from the field but merely part of it.
The infinite contextual field of power could be likened operationally to a giant electromagnetic field through which all content within that field becomes automatically aligned, comparable to iron filings in a magnetic field. Movement or position within the field is not ‘caused’ by the iron filings or ‘caused’ by the power of the field. All occurs spontaneously within the field as a consequence of their own innate, intrinsic properties and not by virtue of some external condition. Potentiality becomes actuality by virtue of the power of the infinite overall field when conditions permit, but conditions of the proximate field are not ‘cause’ (the most common error).
This same principle applies to the content of mind in which examination reveals that thinkingness itself, including even the intention to be ‘deliberate’, occurs spontaneously. Each thought actually arises out of nothingness, or the blank field of silent mind, and is not, as presumed, caused by a preceding thought. It is presumed that there is a purpose or intention that would be a supposed cause. However, such intention or implied purpose arises spontaneously as does each desire, emotion, or impulse. The truth of this observation can be verified by anyone in focused meditation. In the observable world, there is also no permanency as such because everything is in the process of an ongoing, continuous, evolutionary creation.
Consciousness research also confirms that approximately 99 percent of the ‘mind’ is silent and only 1 percent is actually processing images. The observer self is actually hypnotized by that 1 percent of activity and identifies with it as ‘me’. It is oblivious to the silent 99 percent of the field because it is invisibly formless. (This is reminiscent of the fact that 96 percent of the universe is also invisible as so-called ‘dark’ [unseen] matter and energy.)
‘Events’ emerge as a consequence of the inner qualities of content and field, and the explanatory principle of one-to-one linear causation that dominates our current society is an insufficient explanation for events. As an example, the accident involving the insulation of the space shuttle led initially to a search for a singular cause or a responsible individual, but none was found. Then, with a brilliant jump of consciousness, the researchers deduced that the event was the impersonal consequence of the ‘climate’ of NASA at the time (the International Herald Tribune headline, August 27, 2003). Similar insights have emerged in the world of business in which success is understood to be a product of a culture and its values (Davis, 2003). A similar awareness has emerged from the investigation of the failures of government intelligence operations prior to the catastrophe of 9/11, which was the consequence of the policies and climate that ensued from the collective effect of the Church/Pike Committee hearings, subsequent administration policies, the implementation of the Torricelli principle (all of which calibrate below 200), withdrawal of funding for the intelligence agencies, prioritization, etc. (Intelligence operations are determined solely by Congress, not by the President.)
Any seeming ‘event’ is a selected observation that arbitrarily encompasses an artificial partialization of the whole, and the selection may be based on time, place, or even just newsworthiness. Seeming occurrences, happenings, or events are merely selective, transitory appearances to observation that come about spontaneously as a consequence of the nature of the overall field (context) and its consequences to content. An illustration that is easy to see is that of the appearance of a cloud in the sky, which represents a condensation of an accumulation when specific circumstances, such as humidity, temperature, barometric pressure, or wind speed reach a critical point. The cloud seems to appear out of nothing. It is not caused or forced into an appearance but instead represents the condensation of the totality of the field and its content, which has no predetermined form.
If we study the Darwinian Theory of Evolution (cal. level 450), we come upon the same comprehension. The actual process of evolution itself does not occur within or as a consequence of the physical domain, but instead is merely expressed there as a physicality. The evolutionary process occurs invisibly in the infinite field of consciousness itself. Each branch of the evolutionary tree springs forth full-blown. Each branch, as exemplified on the level of the hominids, displays the consequence of a progression of consciousness. Within the physical domain, however, the so-called ‘missing links’ of archeology or zoology are not found to exist. For example, Neanderthal man did not evolve into Homo erectus but instead was completely supplanted by that higher species. That branch, too, was completed at the time of its appearance. Homo erectus did not evolve into Homo sapiens; instead, Homo sapiens came forth already evolved as its own branch. No transitional ‘missing links’ are to be found within the hominids or within the whole animal kingdom. Transitional forms exist only as patterns within consciousness itself, the so-called morphogenetic fields, as described by Sheldrake (2004-2005).
The field of consciousness records all events, all history, and all evolutionary patterns. Its ‘intelligence’ accumulates all information, no matter how minute or seemingly singularly individualistic. It is on this level that the collective experience of all life in all its forms accumulates because, within the physical domain, when an individual physically dies, its genetic material dies with it, i.e., what it has ‘learned’ cannot be physically transmitted.
The science of nonlinear dynamics exhibits that, in seemingly random information data, there are hidden organizational energy patterns called ‘attractors’. There are attractor fields within each level of consciousness, including that of the animal kingdom. It is factual that these patterns can be correctly labeled as ‘animal spirits’, which is a long-held awareness of mankind from primitive times and calibrates as true by consciousness research. Thus, each group of animals has its own collective memory, unspoken understandings, and behavior patterns. It is on this level of information that they are integrated. These energy patterns are subject to the influence of even higher energy patterns because each one sequentially becomes the content of a higher context. Thus, within the evolution of the species, there are an innate intelligence, creativity, and an impressive aesthetic quality.
Millions of years ago, primitive marine life ‘learned’ how to produce electricity. Other supposedly nonintelligent life forms learned how to manipulate aerodynamics as well as hydraulics and to maximize the inherent properties of air, land, and sea. A study of biology and the multitudinous life forms of nature reveals an innate ingenuity, the complexity of which would tax a human of very considerable intelligence.
Evolution is thus descriptively the appearance of the unfolding of sequential observations to perception. Creation itself is a continuous, ongoing process with neither a beginning nor an end. With contemplation, it becomes stunningly apparent that evolution and creation are one and the same process. Its source is the infinite power of the unmanifest becoming manifest as potentiality, with its inherent invisible patterning emerging in the visible physical domain as existence. Throughout the ages, this ultimate source has been universally intuited as well as subjectively experienced as Divinity, which alone has the power to transform the potential into the actual, the Unmanifest (i.e., the Godhead) into the Manifest, and nonexistence into existence (e.g., Bohm’s enfolded and unfolded universes).
That which manifests and is then said to exist is knowable by virtue of awareness alone; it is that quality of consciousness which allows the knowledge, experience, and awareness that one ‘exists’ or that one ‘is’. To ‘be’ is one thing, but to ‘know that you are’ is another.
If human existence, as well as that of other living things, is not explicable by the limited formula of causality, then, as has been described, mankind did spring forth from the unmanifest to the manifest as an expression. It is an expression, therefore, of the actualization of potential that, of necessity, has a source. The argument of cause, by definition, separates cause from consequence. If mankind were the result of cause, it would not be able to know its own source, which would, by definition, be external, neither innate nor within and therefore not truly knowable. To know is to be, in contrast to knowing about, which is merely the acquisition of information. Because mankind is an actualization of a potential by its source, that source is ever present and directly knowable as the subjective essence of the Self. The experience of the Presence as Self is transformative and is also identical throughout history, as reported by the sages of widely divergent cultures. The gift of Divinity is the potentiality within man’s own consciousness to return via that consciousness to the very source of his existence. With the realization of the Self (the infinite context), the field and the content merge into the reality of the Oneness of the Source itself.
In contrast, in the common field of ordinary mentation, consequent to the belief in duality and its principle of causality, all things are believed to have both a beginning and an end. This conclusion is the automatic byproduct of selective observation and a hypothetical rather than a confirmable reality. The limited mind cannot really comprehend Infinity at all except as a definition and a concept. The ultimate source of existence has no cause nor does it have a beginning or an end. The closest appropriate description is conveyed by the terms ‘foreverness’ or ‘alwaysness’. This unique quality is forever present and available as a major subjective quality of the Reality of Enlightenment.
The Reality of the source of existence is outside time and space, which, in itself, is a limiting intellectual concept. All ‘starts’ and ‘stops’ or ‘beginnings’ and ‘endings’ impute the condition of temporality. By whatever name it is called, the Infinite Source of All Existence is inclusive of existence but not subject to it. It is not subject to limitation as implied by the concepts of beginning or ending. While these same conclusions can be reached through the study of epistemology and then ontology (the science of being), the actual subjective experience and knowingness of the reality of foreverness is reported equally by sages as well as by people who have had near-death experiences.
As the state of Enlightenment unfolds upon the dissolution of the ego, the timelessness of the Presence as the Allness of Existence is a stunning revelation that initially precipitates awe in the last remnants of the dissolving ego. The Infinite field of the Source of All Existence is a radiant effulgence that shines forth, and its consequences as Creation are forever unified. Creator and Creation are one. It also becomes clear that all such terms as ‘existence’ or ‘nonexistence’ are, in and of themselves, merely intellectual constructs and attempts to convey the ultimate Truth, which is only knowable by the oneness of the identity of the merging of self into the Self. The best the mind can do is ‘know about’, and upon its dissolution, ‘knowing’ is replaced by the identity of being at one with the Source of Existence itself, the radiance of which is revealed in the exclamation “Gloria in Excelsis Deo!”
