The Lawyer's Craft as a Spiritual Way

Anonymous Attorney Chapter One of Laws of Wisdom

The legal perspective and craft of law, the skills and techniques of a lawyer, can be a Spiritual Way. Anyone who can think can use the skills and perspective of the Law to create a thinking bridge between science and religion. On this bridge the natural laws of the cosmos and human development - the Laws of Wisdom - can be put to practical use. The common laws of psychology, religion and philosophy can be applied to unlock full human potential. Lawyerly thinking is the key. If you learn how to think for yourself, then the essential legal knowledge for self realization, the Laws of Wisdom, can be applied to enhance and improve the quality of your life. The book attempts to teach you how to "think like a lawyer" in the best sense of the phrase. This does not mean to just be "rational," disciplined, stiff and linear. On the contrary, a good lawyer thinks creatively, flexibly, both analytically and analogically. To think like a lawyer means to think holistically, skeptically, objectively, independently, clearly and concisely. Lawyers are trained to base their thinking on evidence and proven precedent. Perhaps most important of all, after a few years of practice in professional thinking, every good lawyer comes to understand quite well the inherent limitations of thinking. A lawyer knows better than anyone what the law and rationality cannot do. From countless human dramas and legal contests the lawyer comes to understand the limitations of thinking and reason. They see the significance in life of chance and stray choices. Lawyers, especially the ones called upon to serve as judges, know from hard experience that on some occasions justice and fairness demand that the rules and reason be bent. Thinking is a reliable guide, but it does not always lead to justice. When it does not, good lawyers are trained to go beyond the law, to create new law, so as to serve equity and fairness.As Marcus Cicero, the great Roman Lawyer said: The people's good is the highest law. A highly developed thinking ability is in accord with our higher sensitivities and capacities, not cut off from them. Such thinking abilities are the natural birthright of all humanity, not the exclusive domain of lawyers. Unfortunately,

most people are indoctrinated into various forms of pseudo-thinking as a child. In order to fit into the particular culture in which they happen to be born, they accept the beliefs and thinking of that culture. As a result they become stunted, warped and entranced. As an adult they never really learn how to think independently or creatively. They never know themselves, nor realize their full potential. The thinking inculcated by a culture is essentially designed to perpetuate the culture. It is usually very limited, compartmentalized, repetitive, rigid and dependent. On the rare occasions when thinking is taught, only the analytic and logical aspects of thinking are considered. The analogic and holistic sides are ignored. The western tradition and culture of the Law is unique in encouraging creative, well rounded and fully developed thinking. Law schools, unlike other graduate schools, focus on learning methods of thinking, rather than learning a body of knowledge. For that reason only law schools utilize the Socratic method of teaching where questioning of students is emphasized, rather than lecturing. Yet anyone, not just law students, can wake up from their consensus trance and rid themselves of pseudo- thinking. Our natural thinking abilities may be stunted by cultural indoctrination, but they are not killed. With the help of this book, you too can think like a lawyer to tackle the toughest questions of life. LAWYERS AND THE LAW In modern western society lawyers are people who know the laws of society, how they relate with each other and how to use them. Lawyers do not learn the laws for academic reasons. They spend long hours researching the law so they can use the laws for practical purposes. Purposes such as the peaceful resolution of disputes, or the structuring of business transactions. Knowledge of the law is always directed to action, to making decisions, solving problems and getting things accomplished. The ends to be accomplished, the goals, come from the client, not the lawyer. Lawyers serve clients by applying their knowledge of the law to help clients attain their goals. Lawyers give advice and make recommendations, and in the process frequently help clients clarify their goals. The final decisions are made by the clients who are free to ignore the advice of their lawyers, and for better or for worse, they frequently do. Lawyers are legal counselors. They tell their clients what they need to know of the particular laws which pertain to the client's situation. The unique facts and people involved are critical to evaluating the equities and determining which laws govern. The law is never applied in a vacuum. It is always molded and shaped by the evidence. So a good lawyer carefully investigates the client's situation before reaching any conclusions. Once a lawyer understands the facts and the law, he or she then analyzes these laws and determines how they apply to the client's case. The lawyer's basic tool is independent thinking, both analytical and analogical. By such thinking legal opinions are made and actions are taken. The lawyer's craft can also be applied to the universal problems and opportunities faced by everyone who confronts their psychological depths those who try to make sense of life and understand their place in it, who seek to understand the totality of their self, who they are and can become. The

solution to the philosophical problems - the life and death issues of fulfillment of human potential - can not be found in the laws of Man and State. The lawyer who seeks answers to these ultimate questions must research altogether different fields of "Law." Law in the sense of a natural universal order, defined for instance by Montequieu in 1748 in his landmark book The Spirit of Laws: Laws in their most general signification, are the necessary relations derived from the nature of things. In this sense all beings have their laws, the Deity has his laws, the material world its laws, the intelligences superior to man have their laws, the beasts their laws, man his laws. In contrast to the laws made by Man, the Laws of Wisdom are those laws by which Man is made, the laws with which Man can find fulfillment. The term "wisdom" is here used in the Socratic sense as a kind of dynamic flow state or level of consciousness. Wisdom is profound self realization, an individual's unique fulfillment of their special potentials. It is the goal sought by the knowledgeable and presumed by the ignorant. The universal laws which govern the attainment of Wisdom can be found in many areas of natural law science, philosophy, psychology, myths and religion. Legal research in these areas is much more difficult and time consuming than research of the laws of Man. Still, with help from older, more experienced searchers, sufficient data on these Wisdom Laws can be found to provide meaningful answers to life's basic questions. BOOK OF THE BASIC LAWS OF WISDOM Having spent the last twenty five years researching the common laws of psychology, religion, physics and philosophy, searching for the esoteric rules which govern the realization of full human potential, I know just how difficult the search can be. As a lawyer, the methods and disciplines of my profession have aided and affected my approach in many ways. This book - like the law follows precedent. Yet it is based on independent thinking, both analytical and analogical, left and right brained. The book covers a broad area of scientific, psychological and spiritual laws, disdaining the limited compartmentalism of customary thinking. The laws included are the ones which the precedent known to me suggests are the most relevant and material to human development. The essential Laws of Wisdom are introduced, concisely explained and analyzed in a systematic manner. Wherever possible the Laws are illustrated by charts and diagrams with some references to accepted authorities. Many fields of Law are discussed in a broad synthesis. For that reason some of the details and complexities are omitted to make the Laws easier to understand. An abstract presentation of the Laws of Wisdom alone does not suffice to convey the meaning of these Laws. Just as the laws made by Man cannot be fully understood without looking at the unique facts and the personalities, the people involved, the Laws by which Man is made cannot be fully absorbed without similar considerations. For that reason this book will also include case histories of the lives of some of the men and women of this century who have discovered and clarified these Laws. Their intriguing stories will help articulate the meaning of the Laws with which they are associated. As the great law

professor and legal realist Karl Llewellyn said in during a famous lecture at Columbia Law School (collected in Bramble Bush,1929), the way to study the law is to look at its cases and, visualize the initial transaction between the parties. Who were they? What did they look like? Above all, what did each one want, and why did he want it? ... if you can see these desires and feel them in the light of who the parties were and of their situation - then and only then will the case become real to you, will it stick in your head, will the words speak, and set your mind to working. The entire life story need not be given for each of the scientists, psychologists, philosophers and religious leaders included in this book. Only that portion of their life which is related to the laws they helped to discover, that case, needs to be examined. A review of the facts of the particular transactions and the personal desires and motives behind the discovery, will allow the laws they found to become real, to "stick in your head." For some not conversant with these areas of the law or with holistic thinking, LAWS OF WISDOM may set the mind working at a difficult pace. Nevertheless, study of these laws is worth the effort because the information presented is directed to pragmatic action, not knowledge for its own sake. The laws are described not as an academic exercise, but as legal counsel designed to attain a practical end - the awakening and development of you the reader. There are thousands of different methods to apply the Laws to realize your full potential. A few of these "legal procedures" are referred to in the book, but not in any detail. Legal procedure is difficult if not impossible to teach in a book. It is something you learn by doing, and usually requires personal instruction and group work. For information on the legal procedure I know best in this area, one that employs music meditation, see my book with Professor Keyserling: Chakra Music: the Story of PrimaSounds. It is important to find and try some of these procedures, to apply the Laws in your own life. You can do so alone, but for most it is easier in a group. In the last chapter specific reference is provided to one such organization of groups, The School of Wisdom. No matter how you do it, or with whom, practical application of the Laws of Wisdom through some kind of spiritual exercise is imperative. Later as you employ your favorite procedures, you will want to return to this book as a reference. You can consult it from time to time as you "get your head together," become even more awake, think better and grow and mature as a person. The statement of essential Laws in the book, and other books in the School of Wisdom Series, can help you to understand the changes that you will naturally go through on a path of personal evolution. As you progress, your understanding and comprehension of the essential Laws will grow. The interconnectedness of the Laws will become ever clearer. Eventually when your thinking is at full capacity, these Laws will appear simple. You will have mastered them. But this can only come through applying the Laws, through spiritual exercises, practices and discipline. As any lawyer will tell you, knowledge of legal procedures is as important as knowledge of the law itself. So you are advised to find and use a procedure which suits you. Of course, you the client are free to follow this advice or not. Better yet, with the help of this book you can learn to think like a lawyer and advise yourself.

You can then use the Laws introduced in the book to make sense of your life. This book can help you to hear the lawyer's voice within yourself, the objective counsel of your higher self. Then you can weigh the opinions of law made in this book and elsewhere and truly judge for yourself what to do. Once the innate human ability of autonomous thinking is awakened, with the knowledge of the fundamental laws here presented, you can craft your own answers to life's ultimate questions, forge your own path. THE REALLY BIG QUESTIONS By virtue of being human we all know that we are alive, and are more or less aware of ourselves as separate entities, as beings. Moreover, unlike almost all of the animals, we are aware of our own mortality. We know that some day we must inevitably die. We know that death means our body will cease to have life, will no longer function, but beyond that, we are not really sure what death entails or means. It is the greatest mystery of mysteries. Our common situation of self awareness and knowledge of impending death creates in all of us a universal human curiosity about the "really big questions." These big questions consider life and death as both a problem and an opportunity. The basic problem with life is to figure out what to do with it, why you are alive. The opportunity is to live it joyously, with satisfaction and fulfillment. The problem with death is to learn how to prepare for it, to live courageously in spite of your awareness of death. The opportunity is to possibly conquer death, to survive as a conscious entity after the body ceases to function. Self realization comes from living life with your own answers to these questions, true answers in accord with natural common Law, answers that work, that solve the problems and bring love and inspiration. In the words of the great American jurist, Benjamin Cardoza: Three great mysteries there are in the lives of mortal beings: the mystery of birth at the beginning; the mystery of death at the end; and, greater than either, the mystery of love. Everything that is most precious in life is a form of love. Art is a form of love, if it be noble; labor is a form of love, if it be worthy; thought is a form of love, if it be inspired. There are many ways to express the fundamental issues, to pose the really big questions: What is the meaning of life? Who am I? What is the meaning of death? What happens at death? How can I find peace and fulfillment in my life? What is the purpose of my life? How can I make sense of the chaos of my world? Where was I before I was born? How was the Universe created? What is my mission in life? Is there a God? If there is a God, what is my relationship to God? What is a divine He or She like? What is truth? Is there life after death? How can I be happy, content? How can I avoid death and attain immortality? How can I attain maximum self realization, love and enlightenment? What are my unique potentials? How can I fulfill them? Then there are a series of secondary questions for those who not only dare to ask the really big questions, but actually try to answer them. These questions include: How can I know myself? How can I really know anything? How can I find out the meaning of life in general, and my life in particular? What is wisdom? What happens to "me" every night when I go in the unconsciousness of deep sleep? What happens to me when I dream? What do my dreams

mean? What should I do to find my mission in life? How do I go about finding truth? When do I know if something is really true or not? Then there are a series of issues related to those secondary questions, such as: Can another person tell me the answer to any of these basic questions? If another person claims to know, how do I know their claim is valid? Is another person's answer valid for me? Is there a divine being who will give me the answers, or do I have to figure them out for myself? Can anyone else at least tell me what to do in order to find out the answers for myself? CANNED ANSWERS TO THE REALLY BIG QUESTIONS There are literally hundreds of belief systems that purport to provide you with ready answers to the really big questions, the secondary questions, and more. Any religion will gladly tell you the purpose of life in general, and yours in particular. There is an established view, a simple formula answer or dogma for everything. In this way you do not have to face the really big questions, or think for yourself. Just do as they say and you will attain heaven or enlightenment. Independent thinking is not allowed, it is counter-productive. Science as a belief system, as opposed to a method, is not much better. Its "sophisticated" answer is that no answer is possible to the big questions, so don't even try. Self realization and peak experiences are non-existent fictions, delusions; or better yet, just psychotic states. With either dogma, Science or Religion, the really big questions are avoided. In the law easy, simplistic answers to complex questions are derogatorily referred to as "black letter" rules. They are the general rules or statements of law contained in a simple law text, called a "hornbook." No lawyer worth their salt ever accepts hornbook law as the final answer. Black letter rules or hornbook law are only a starting point of legal analysis. If you accept hornbook law as the answer, you avoid grappling with the nuts and bolts of the issues. The law only uses hornbook rules as teaching lessons for law students, and as starting points for legal analysis. It is not accepted by the courts unless independent reasoning shows that the general rule in fact applies to the particular case at hand. The law demands that analytical and analogical reasoning be employed to test a proposed rule of law, to determine if its application is just. The complexities of the unique facts of each case require the exception to, or modification of the black letter rules in a hundred different ways. Only in this way can justice be done. For a lawyer the ready answer, the black letter hornbook law, is automatically suspect, and is usually the wrong answer. Reference to hornbook law - the established dogma - is the beginning point of legal analysis, not the end. All belief systems with ready, simple answers ask you to accept their answers to the really big questions, to have faith in their dogma. You have an instant one size fits all - black letter Law answer for everyone. This gets rid of the questions. You can then go about your business, tending to material subsistence questions, such as food, money, supporting the ones who gave you the answers, and the like. This unthinking reliance on the answers of others is the traditional way of religion and most cultures. It still seems to work for some people. But for others the black letter rules don't work. They are no

longer persuaded by the canned briefs. Without ready answers, many are left alienated, unhappy, rebellious, drifting without meaning and purpose, depressed, anxious. The answers of the established belief systems, both orthodox and unconventional, no longer work, and so their doubt grows and they lose faith. They don't believe the answers, even though they purport to come from God Himself. They are instead forced to join those who approach the really big questions independently, like a lawyer. The numbers of would be spiritual lawyers appears to be growing every day. This book is dedicated to those few who seek their own answers to the really big questions. Accordingly, this book will not answer these questions. If I inadvertently suggest an answer, know that this is just my answer, not yours. It may or may not work for you. There are as many correct answers as there are people. Everyone is unique and, potentially at least, has their own special insight into reality. I try only to suggest answers to the secondary questions, the practical "know how" questions of how to find your own answers to the big questions. With the tools of analysis provided in the book, you can take the black letter substantive rules from religion and science as a base to reason out your own solutions. Once you know the Laws, you can select and apply the Laws to your particular life situation. You can then formulate answers to the universal questions that make sense to you, answers that work, that solve the problems and fill the opportunities of life and death. It can be attained, but only you can do it.

The Problem of the Subtle Sybil Effect

Anonymous Attorney Chapter Two of Laws of Wisdom

The underlying reason the big questions are so difficult to answer is ultimately personal we are swamped in a plethora of identities, most of them false. These false personas were imposed upon us from the outside by society and from the inside by our own muddled thinking. For most of us there is no single

unified self, no uniform field of continuous consciousness. Our "common sense" notion to the contrary, that we are one person with a singular identity, is based on a false assumption. In the words of psychologist Charles Tart, Ph.D.: We just assume that a given person is relatively consistent with himself, that he constitutes one person with various characteristics, traits, and so on. Thus you call yourself by one name, with the implication that you are indeed one person even though you have a range of moods and feelings. .... we actually have many quite discrete subpersonalities, each of which calls itself "I" when it happens to be activated by appropriate environmental stimuli, but we have no unity of personality at all except in the sense that all the various subpersonalities are associated with the same physical body and name. (1) As Professor Tart and many others have found, by the time we become adults our identity is disjointed, fragmented, perhaps even fractal, like a "Julia Set." (2) We have one series of identities and personalities inherited from our parents, fashioned to meet their expectations, or to rebel against them. There is another series of personalities acquired in the course of schooling, another while dating, another at work, another in a sport or hobby, etc. Close observation of yourself will reveal that you are different people at different times. There is precious little continuity between your different states of consciousness. When you are one person one moment, you have usually forgotten that you were a completely different person a few moments before, and will be yet another person later. You are consumed by the personality of the moment. The personalities are isolated from each other by barriers of unawareness. There are defenses or buffers between the many "I's". There is no underlying actor to play the part. No one who remembers and coordinates all of the roles. It's as if a series of different people - acquaintances, not friends - took turns inhabiting the same body. We are one person when we first wake up, another person to our children, another to our spouse, another to our boss, etc. One "I" may make a promise, but the next "I" will not remember to keep it, or will not want to keep it. We live in a chaotic world where an endless series of things happen to us that do not fit together, do not make sense. Many important things seem to be the result of chance or luck. There is no conscious being there to see the "big picture" so that it can all make sense. There is no center, no empty hub uniting the many spokes of the wheel, the many fragments of self. The conscious states alternate unconnected by inner silence. It is like hearing foreign words or sentences without any underlying comprehension. The underlying being who comprehends and integrates is unconscious. The actor is asleep. The play goes on mechanically, uncomprehendingly. For such a one the "scientists" are correct, man is a machine and enlightenment is impossible, or merely a delusion, another fleeting role. Since most everyone suffers from weakly-connected consciousness, this appears to be natural and normal. We only recognize it as a problem in its

most extreme forms, where there is total and complete disconnection of the different parts of the self. These are the cases where the different people inhabiting the body are complete strangers to each other. This is the pathological disorder of multiple personalities made famous by the case of Sybil.(3) Sybil Dorsett was a woman with sixteen separate personalities. At first none of them knew or remembered any of the others. For instance, one personality named Victoria Antoinette Scharleau was a self-assured, sophisticated, attractive blond, and another named Mike Dorsett thought she was male, a builder and carpenter. With multiple personality disorders it is not uncommon for the shy personality to be shocked to wake up naked in bed with a man the sexy personality met the night before. One personality shifts with another and there is no recollection of the prior person. There is a complete discontinuity of consciousness. This kind of multiple personality disorder is often caused by extreme negative events as a child. In Sybil's case, she was tortured and sexually abused as a young girl. This caused her to break up, literally, because she could not bear the extreme abuse she was subjected to. Through years of therapy Sybil was able to confront the memories and eventually integrate the separate personalities into one. She became a whole person. INTEGRATION OF CONSCIOUSNESS Personality dissociation in its extreme form is obviously a problem which must be corrected. But the less severe manifestations - the "subtle Sybil" effect, wherein we are disconnected to a certain degree - is a problem unknown to most people. Psychology is just beginning to recognize this as a root problem which underlies many others.(4) Most people do not know they are shattered. They treat themselves and others as if they were one person, already fully integrated and whole. In fact, most people are just integrated enough to function in society. They are not solid enough to answer the big questions for themselves, to make sense of their lives, and know who they are and what they can do. If we stop to think about the discontinuity - the differences in our moods and personalities - we just assume it is natural and of no importance. For instance, who can constantly recall their dream selves, or who they were in deep sleep unconsciousness? We accept the barriers between our waking and sleeping selves as natural, inevitable, just like the barriers between our left and right brains. We fail to recognize the significance of the basic discontinuity between waking and sleep. Even the lack of continuity in waking consciousness - which occurs to everyone in the course of a day, or even a few minutes - is accepted as natural. We are sad one minute, then the next we are happy, in the next reflective, in the next absorbed in music, in the next answering the phone. When we are with some people we have a submissive personality, with others a dominant persona comes out. Is there a conscious being underlying all of these different states of consciousness? Is there a center unifying the multiple personalities? For almost everyone the answer is no. Their consciousness is

not fully integrated, and they do not even see this as a problem. How is the actor to awake? Recognition that "integration" of multiple selves is a problem is the critical first step in the solution. It is also the first step to answering the question of who you are. Only you can discover who you are, no one can do it for you. The discovery comes from observation of yourselves - all of them - and then integration into a conscious whole. This requires bridging the great divide between the waking self and the sleeping self. The corpus callosum dividing the left and right brains must be transformed from a wall into a highway. Then you can start to understand who you are, and begin to integrate all of the many snapshots of your life into a flowing movie. Until you attain this continuity, your true identity will elude you. The meaning of life will remain an enigma wrapped in a mystery. Your true desires, your real potential, will remain hidden between the intervals of your many selves. You will be incomplete, asleep. One reason most of us fail to notice the lack of continuity is that one or two personalities - and the states of consciousness that go with them - tend to dominate the other weaker personalities and their consciousness. They hide the gaps, cover up the problem. Frequently the dominant personalities are imposed upon us from the outside. The strong alien personalities - the dominant consciousness states - frequently overpower and sublimate the other parts of our self, the other states of consciousness we experience. The weaker states are then forced into subconsciousness or unconsciousness. They are forgotten, disassociated from the conscious identity. One or two of the many personalities act in place of our overall Self. We do not know the plethora of possible personalities, unified and integrated in one being. We do not experience a healthy variety of conscious states. As a result our potential is artificially limited. We experience only a small slice of life. We see the rest as if through a glass darkly. Consciousness of the other parts of our self eventually becomes forbidden. They are not even recognized when experienced. If they are consciously experienced, they are promptly forgotten. They become "altered" states of conscious, momentary lapses of character. This dissociation and imbalanced dominance of one personality and consciousness over all others - a kind of psychological cancer - frequently leads to illnesses, psychological complexes and neurosis. The underlying being aware of the many sides of self is asleep, relegated to the unconscious. The strong role has taken over the actor and prevents him from waking. For most people the dominant personality is not even their own. It is a false personality imposed on them from their parents, friends, job or society. The false personality is a muddled thinker, with no connection to the other innate

capacities of the whole being. The false persona is not linked with the true Self, it is not naturally a part of the underlying being. It is instead linked to the cultural consensus, the mass hypnosis and pseudo-thinking. If the actor should awaken he would not play that role, he would not accept that thought. People dominated by false personalities are usually weak, with little energy or vitality. Usually, only personality which is in connection with a person's potential - their true inner Self - can vitalize and naturally make room for the whole Self. Only a real persona can accept and try to integrate "altered states". The false, unconnected personalities only block energy. They act as a negative mask to hide true potential, instead of expressing it. The recognition and dropping of such lifeless personalities is the first step in discovering who you really are. It is the first step in "waking up". As you wake up you begin a conscious journey to realization of your full potential. There are many ways to wake up, many procedures. You need to find a procedure which is good for you. In that way you can move beyond legal study into the actual "practice of the Law." With an effective method, and adequate teachers and counselors, you may be lucky enough to wake up. You may be able to tap your inner essence and develop a true personality. That is just the beginning, however, not the end. At first, there are many dangers. You can still be dominated by the first real aspect of your self that wakes up. The first strong fragment personality to awaken may try to block the awakening of the rest. Still, it is easier to awaken to the full dynamics of yourself from out of a true personality than a false one. The actor once stirred may awaken. Once awakened, the road to self actualization may be traveled. Another danger that remains after the journey has begun arises from cultural restraints and muddled thinking. This can cause you to awaken only certain socially-acceptable sides of yourself and repress the rest. You may be afraid of parts of yourself or be prejudiced against them. For instance, you may have been taught as a child that sex was bad and so refuse to awaken that part of your human nature. If the real and awakened personas don't know any better, the phony censor persona may continue to have real power. Objective, holistic thinking is the answer. It can counteract the censor, the cultural restraints and inherited beliefs. Once your real personas are taught to think straight, they will see through the muddled thinking inherited from the past. Unlike the false personalities, the real personalities have the power and courage to act on their thinking. They can transcend the hindrances of the past. Armed with true thinking, they can overcome the cultural censor, and liberate all parts of your human potential. THE CASE OF CHARLES T. TART v. NORMAL CONSCIOUSNESS Professor Charles Tart is an American scientist and academic who has thought deeply about these topics. More importantly, he has taken action and tried hard to clarify and solidify his own consciousness, to take it out of what he refers to

as the "cultural consensual trance" of so called normal consciousness. His careful scientific research has shown that what passes for normal or average consciousness is just one possible form of consciousness among many. He found that normal consciousness is actually quite limited, subject to many artificial constraints and disruptions. Professor Tart is one of the pioneering scientists in the new fields of altered states of consciousness, hypnosis, cultural consensus trance, multiple personalities, transpersonal psychology, being and the procedures or technology of "waking up". Born in 1937, the son of a musician, Charles Tart grew up as a Lutheran with deep religious convictions and intellectual interests. As a precocious teenager his eyes opened to science. A strong conflict then developed in his soul between the differing world views of science and religion. The resolution of this conflict has proven to be the driving force of his life. As a teenager looking at the hypocrisy he saw in religion, and the strength and elegance of science, he went head-strong into the modern scientific world. He became particularly fascinated with electronics, earning a first-class radio telephone license while still in high school. He also began to read widely in the field of psychic research or parapsychology. In this one field of science he found some kind of a link between his new found love for science and his earlier, deeper thirst for spirituality. In 1955 he was admitted to the premiere engineering school in the country, the Massachusetts Institute of Technology. Then he ran into calculus and his enthusiasm for engineering began to flounder. At the same time his high school interest in parapsychology blossomed. He started a psychic research club at MIT and connected with the dynamic cultural life of Cambridge. He then had an opportunity to meet many of the leading psychics and parapsychologists of that time. When he discovered that you could actually make a living at psychology, he decided to change career tracks. His ideal was to try to apply the methods of science to the general field of religion. He wanted to use science to start separating out the superstitions and nonsense in religion from the core of important truth. That ideal fired him then and has remained as one of the main guiding principles of his life. His opportunity to change came from famed parapsychology scientist Dr. Rhine, who helped Charles transfer to Duke University in 1957 to major in psychology. In the parapsychology labs at Duke he met Judy Bamberger, the girl who would later become his wife. A few years later at age 22 in these same labs Charley became the "first American psychedelic guinea pig", taking mescaline for the sake of science. It all came about quite by accident. Dr. Ivo Kohler, a Professor from the University of Vienna, was one of the first scientists in the world to experiment with psychedelic drugs. He began experiments with mescaline in Vienna, Austria in the nineteen thirties. These experiments were unknown in the United States. Professor Kohler was visiting the Duke parapsychology laboratories and there started talking to a young graduate student named Charley Tart. Charley had read Aldous Huxley's book on taking

mescaline, The Doors of Perception and was curious about Dr. Kohler's experiments. The Professor mentioned that although he had tested many subjects from all nations in Europe, he had never seen any experiments with an American. Professor Kohler was curious to see if an American would have any different psychological reactions than Europeans. Charley bravely volunteered to be the first American test subject. In 1959 psychedelic drugs were almost totally unheard of (these substances were not outlawed until the mid nineteen sixties) and the good Professor happened to be traveling with a large quantity of chemically pure mescaline sulfate. After some preparation Charley was given a large dose of the mescaline which he says tasted like vomit. He sat with Professor Kohler for two or three hours and nothing happened. The Professor was beginning to think that Americans were indeed quite different. They were ready to call it quits, but as one last try, Charley took still more of the drug. That put him over the edge and all at once his psychological resistance to the drug broke down. A few moments later he went directly into the peak of a psychedelic experience. His consciousness expanded tremendously and he had a deep and profound experience which totally changed his life. Professor Kohler found that Americans were just like Europeans. A small step for science, but a giant leap for Charley Tart. A few years later while a graduate student at the University of North Carolina in Chapel Hill, Charles again had an opportunity to participate in one of the first scientific experiments with LSD and psilocybin. A private foundation began funding a series of experiments with psychedelic drugs. Naturally enough he volunteered for many of the tests. Again he had deep and profound experiences with artificially induced altered states of consciousness. The conflict in his soul between science and religion was bridged in these scientific experiments. This proved to be the guiding light for his later scientific work, where he became the unquestioned leader in the scientific exploration of spiritual experiences. Only years later did Professor Tart learn that he had the CIA to thank for all of the LSD he ingested in those experiments. In the early nineteen sixties the CIA had set up dummy foundations to secretly fund research into psychedelic drugs. They wanted to know if there was any military potential to these strange new psychological drugs. They found the drugs were powerful, and potentially dangerous, but the experience of God was found to have no military value. Although not all unwitting government guinea pigs were as fortunate as Charles Tart, he, at least, was eternally grateful to the CIA. In 1963 Charles Tart received his Ph.D. degree from Chapel Hill. His special interests then were research into personalities, dreams and hypnosis. Dr. Tart was virtually alone in these fields at the time. His work has pioneered what has since become known as the study of altered states of consciousness, consciousness other than the average consensus trance. By 1969 Charles Tart edited what was to became a landmark book in consciousness research

Altered States of Consciousness. This was the first publication to bring together scientific research on dreaming, hypnosis, meditation, yoga, psychedelics and other expanded states of consciousness. He has since written many other books, including: Open Mind, Discriminating Mind (1989); Waking Up: Overcoming the Obstacles to Human Potential (1986); States of Consciousness (1975); Transpersonal Psychologies (1975) (1990). When not writing books and researching into these fields, Professor Tart has been a teacher of Psychology at the University of California in Davis for over thirty years. Tart transcends the narrow confines of academia and science, and uses the scientific methods and independent thinking to tackle the really big questions. In the process of formulating his own answers, he has gathered information which helps us realize that "discontinuity of consciousness" is the essential threshold problem. The problem must be addressed - we must "self remember" and wake up from out of the cultural consensual trance - before we can ever know ourselves and find the answers within. One of the basic procedures he employs is called "self remembering" or "self observation". It is a process where you impartially and dispassionately observe the false personalities in action. His quest for answers necessarily led him beyond the confines of academia and science into the martial arts, where he now holds a black belt in Aikido. It also led him into the world of esoteric spiritual philosophies and psychologies, exemplified by the work of the great Russian mystic and philosopher, G. I. Gurdjieff.(5) It was Gurdjieff who first brought the "self remembrance" procedures to the West. Charles Tart discovered that there is a basic resistance in our culture to self observation. We tend to equate self observation with judgmental self criticism, with feelings of inadequacy, punishment, shame and guilt. To be effective, self remembrance procedures should be devoid of all judgments and criticism. It should be a neutral process of objective, detached observation. This requires tremendous commitment and honesty. In self observation you essentially try to observe yourself and your world, no matter what it is, good or bad, ugly or beautiful, happy or sad. You don't just observe yourself only when you happen to be doing something you like, or in order to support something you already believe in. You try to observe yourself in your world to see what really is. To convey the kind of commitment required to remember to observe yourself in all situations, Tart likes to quote a famous American spiritual leader of sorts, Patrick Henry: Eternal vigilance is the price of freedom. Tart found from his own experience and from working with hundreds of others, that if you aren't vigilant about yourself - with a commitment to knowing reality as it is - you build up fantasies. You forget yourself, like the actor asleep. You live instead in what he calls "consensus trance". You are lost in fantasies widely shared in the culture. Tart's research has shown that although everyone thinks they are normal, they are actually seriously cut off from the world around them. As a result people do a lot of stupid things.

Observing the great difficulty of the self observation process, especially at first, Tart emphasizes the importance of personal training and group work to begin to use this procedure effectively. But once the skill is learned, Tart and others have found that it is a powerful tool to awaken the actor. With it you can begin to integrate the many roles - the many personalities - into a play where life has meaning. The actions of the moment then begin to make sense by relation to the overall drama. The actor begins to know herself, to know the myth of her life, the plot and potential destiny, and then to write her own script. Without such an awakening the actor meanders aimlessly through life. They keep repeating a few lines, a few roles, over and over, never realizing their full potential. Tart found that self observation can awaken us from consensus trance. It allows us to get a much wider idea of who we are, and to dare to fulfill potentials and dreams we never even knew we had. This is because the consensus trance into which we were hypnotized as a child significantly narrows our human potentials. We could be so many things, but society tries to fit people into preconceived molds. Our self-concept gets narrow, squeezed and tight. Tart likes to quote Gurdjieff's observation that a lot of people you see walking around in the street are dead. They have been so squeezed in terms of their inner psychological self, that it is all habit and conditioning, and the essence the vitality - is dead. Tart was first exposed to Gurdjieff's ideas in 1966 and his ideas and spiritual practices of self observation have had a continuing influence on him ever since. Tart says that he still uses Gurdjieff's "trying to remember yourself in everyday life" as his principle spiritual practice today, even though he is no longer involved with Gurdjieff groups. In my interview with Charles Tart in late 1993, he described in some detail the process of how as young children we are entranced into the local cultural consensus in which we were born: When we are born each of us has the potential to be a human being which means thousands and thousands of things which could be developed. But each one of us is born into a particular culture, and a culture is a group of people who know about certain human potentials which they think are good and they cultivate them. They draw them out of people and reinforce them in people. So when a little baby looks at its mother and its starting to make sounds like "ma ma ma," people smile and encourage the baby. A given culture knows about other potentials which they consider animal or evil or something like that, and they actively discourage them. So if the same little baby looks at its mother and starts to go "shi shi shit", he doesn't get encouraged, and that kind of thing.

Any particular culture is also ignorant of all sorts of human potentials and they don't draw them out of people simply by neglect. They have no idea its even possible. In order to survive you have to fit into your culture. The adults who only want a certain set of potentials developed keep pressing on you, drawing those out and discouraging the ones they don't like. In a very real sense, the "essence" of what we are when we are born, to use a Gurdjieff term, gets shaped and shaped and shaped and eventually evolves into what Gurdjieff called "false personality." That means as part of defending yourself against the pressure of adults you come to adopt their way of thinking. A baby can't really say, "Gee, I've been born into a weird tribe this time, here's how I'll have to act in order to get by, but I don't believe a word of it." The baby is pretty helpless, absolutely dependent upon the giants, the gods and goddesses, for its survival. So the baby and the child internalize these things, they start thinking like the culture expects people to think. To the extent they don't, they feel guilty about it and hide it. We develop what I call "consensus consciousness" to reflect the fact that our so-called ordinary state of consciousness, or "normal consciousness" (which is a culturally-relative term of course) means we have actually constructed the habits of our thinking and feeling and perceiving to reflect the consensus of what our culture thinks is important and good. It is an altered state of consciousness in the sense that it is not natural. Our ordinary state is not simply the way consciousness is, it's a semi arbitrary construction, so that you fit in as normal, bound by the rules of your particular group. When I talk about this in a neutral way, and want to use this information scientifically, I use the term "consensus consciousness." But when I want to emphasize the cost of this process, that there is a lot of important stuff left out, then I say "consensus trance." I am using "trance" in the negative sense of the word: a state of less animation, being controlled by others and what not. I also asked Professor Tart what methods he had found work best to allow people to overcome their natural resistances to self observation, and enable them to awaken from the consensus trance. His answer expounded upon the theme developed by Gurdjieff as "intentional suffering." There are lots of ways [around the resistance to self observation]. Most of them depend on suffering. When things are going well, you don't tend to question the structure you're locked into. When things start going badly, usually we blame somebody else: "Its those damn republicrats in Washington." But when you get a little more mature, people begin to realize that "maybe I bring something to my suffering, just maybe its not all the fault of the outside world, but that I contribute something to it." When people are ready to work with their suffering like that, when they are ready to look at it more closely and see how they are creating some of it, then you have an opening for people to learn things.

The suffering can motivate people to observe themselves, to take mental snap shots of themselves, and try to figure out what is going on wrong, what internally is producing the suffering. In self observation you will undoubtedly see many habits, attitudes and other things about yourself that you do not like. From an attitude of intentional suffering and responsibility, these insights into your mental machinery provide you with the opportunity to change, to escape from your suffering. As Tart says, we create a lot of our suffering quite uselessly. Suffering motivates you to change, to escape from the mental conditioning and false thinking which keeps you entranced, keeps you in needless suffering. Suffering thus opens up the possibility of real change. Charles Tart also speaks of another major way of escape from the culture trance, the method of "altered states of consciousness". If you think of your ordinary state of consciousness as a semi-artificial structure, you can see an altered state as something that temporarily knocks it to pieces. With many of your habits temporarily nonfunctional there is a chance for you to perceive in a more unedited, unconstricted sort of way, a more natural sort of way. Alternatively, you may go into an altered state which is also arbitrary in some ways, but is different from your ordinary state, and you realize that there is a different way of functioning. A lot of our suffering comes from the fact that we think there is only one way to function, in our ordinary state of consciousness. As long as you think that, you don't explore alternative possibilities. But if you have the experience of functioning in a different state, then when you are stuck in some situation, you might be able to remember that your state of consciousness may be making the situation so bad. You might try changing your state of consciousness to see if that gives you new possibilities. The two approaches of suffering and altered states have intrigued Professor Tart throughout his career. He counsels knowledge of altered states and looking at your suffering more closely next time, instead of trying to flee from it. But he does not mean to put all of the emphasis on suffering. As Tart says: As you begin to observe yourself more closely, you will also begin to see the ways in which you create happiness in your life, effectiveness, and so forth. That of course is the carrot, suffering is just the stick. Gurdjieff, the philosopher much admired by Tart, also spoke of the average person as being "imprisoned by their own thinking" and stressed the importance of "objective ratiocination". The way to escape from this prison of false personality, and attain real life and essence, is not only by obtaining objective reliable information about yourself through self observation, but also by correctly processing this information using clear and objective thinking. Here the Way of the Lawyer, and Lawyerly thinking can help.

1. Charles Tart Transpersonal Psychologies (1975).

2. A "Julia set" and "fractals" are explained in Chapter 6 on Law and Disorder. 3. Sybil by Flora Rheta Schreiber written in 1973 provides a full account of the case of Sybil Dorsett and her treatment by Dr. Cornelia Wilbur. After Sybil's death in 1998 her real name was revealed to be Shirley Ardell Mason of Lexington, Kentucky. 4. See for instance Multiple Mind (1992) by Gretchen Sliker, Ph.D.; Evolution of Consciousness (1991) by Robert Ornstein, Ph.D. 5. Gurdjieff's books include: All and Everything: An Objectively Impartial Criticism of the Life of Man; Meetings With Remarkable Men; Life Is Real Only Then, When "I AM"; Views From The Real World. Many books have been written about Gurdjieff and his philosophy, the best of which is P.D. Ouspensky's In Search of the Miraculous. For an excellent biography of Gurdjieff see James Moore's Gurdjieff: the Anatomy of a Myth (1991).

Thinking Like a Lawyer

by an Anonymous Lawyer Chapter Three of Laws of Wisdom

The growth of importance of lawyers and the law over the last few centuries has a deeper meaning. A fundamental shift in history has taken place and thinking has become the primary human function. The roles in society where independent thinking are valued, such as science and the law, have grown tremendously because of this inner shift in emphasis. Of course Man has always been a thinker. The function has always been there, and there have always been a few people who sought individual understanding. But only recently has society tolerated the fulfillment of this basic human need, much less given it special significance and value. Prior to the Renaissance blind faith in the church and unthinking obedience and loyalty to the state, the king, were demanded of everyone. Then came the Magna Carta and the beginning of legal constraints on the otherwise absolute dictatorial powers of royalty. The profession of the law was re-born in England after long absence since the days of the Roman Empire and the likes of Cicero and Marcus Aurelius.

Three hundred years ago lawyers and scientists were very few in number, but even by Shakespeare's time their significance to society was starting to be recognized. The law and its servants were starting to have power as society moved from a feudal system of dictatorship to an urban system of law. As the famous remark by the plotter of treachery in Shakespeare's King Henry VI shows - The first thing we must do is kill all the lawyers! - the surest way to chaos and tyranny even then was to remove the guardians of independent thinking. Today lawyers are still the butt of many good lines, but the rule of law has brought down the kings, lawyers are all too plentiful and prosperous, and the rule of law in some countries is strong. Moreover, scientists in white coats have largely replaced the clergy in terms of respect and awe shown by the common modern man. Until the last few hundred years, individual independent thinking - thinking like a lawyer - was discouraged. Individual thought was considered futile, counterproductive, even evil insofar as the big questions were concerned. Socrates was put to death for his rational challenge to the religious dogma of the day, the worship of the gods of Zeus, Athena, et al. The Pope had the scientist/philosopher Giordano Bruno jailed for eight years in inquisition prisons. Then Bruno was burned alive at the stake in 1600 when he refused to recant his radical writings as to the Earth revolving around the Sun in a larger Universe. Thousands of others, so-called witches and wizards, were tortured and killed in the middle ages for their free-thinking magic. For most of recorded history independent thinking was extremely dangerous. That is why the First Amendment of the United States Constitution - guaranteeing free thinking and free speech - was such a revolutionary law when enacted, and why it was, and still is, so important to us all. In the pre-law days, independent thinking was controlled by a select religious elite in society, such as priests or elders. They created the particular religious dogma of the day, and so controlled the thoughts and beliefs of everyone else. A person was expected to accept and have blind faith in the religion, dogma, creed or belief into which they were born, be it the Bible, Torah, Koran, Bahadva Gita, Zeus, I Ching, Marxism, or whatever. As a result, although knowledge was transmitted, personal understanding of the basic issues was missing in most cultures for all but an elite few. Only recently, with the advent of science and the law, is individual thinking tolerated, sometimes even encouraged. Still, even today the intellectual freedoms guaranteed by the First Amendment are unheard of in most countries of the world. Although independent thinking is sometimes tolerated, and in some societies even protected by law, at this relatively early stage of Man's evolution, independent thinking, justice and liberty are rare and difficult. As Felix Frankfurter said on his retirement in 1962 after twenty three years as a Justice on the Supreme Court of the United States:

Fragile as reason is and limited as law is as the expression of the institutionalized medium of reason, that's all we have standing between us and the tyranny of mere will and the cruelty of unbridled, unprincipled, undisciplined feeling. The ability to reason is critical to the development of our full potential and protection of our social liberties. Thinking is an innate human capacity, but it has to be trained, purified, developed, and strengthened to function properly. Ask anyone who has survived law school - famous for its Socratic method and relentless grilling of students by sadomasochistic law Professors - learning to think for yourself can be a real ordeal. As the mythical Professor Kingsfield says in The Paper Chase to first year law students: You come here with your skull full of mush and our job is to make you think like a lawyer. WHAT IS THINKING ? In one of the few books ever written about legal thinking, Logic For Lawyers: A Guide to Clear Legal Thinking (1989), Judge Ruggero J. Aldisert explains that the basic purpose of his book is to get you thinking about thinking. Just what is thinking? Recognition of our ignorance of the exact nature of the mental process is an important first step in learning how to think. Without this preliminary realization it is very difficult to escape from the various forms of pseudo-thinking we have inherited from the past, the mental processes, or "mush", that commonly masquerade for thinking, but are not. Pseudo-thinking includes undisciplined mental processes such as haphazard associations, and blind repetition of the thoughts of others. Thinking is not here used in its most general, yet incorrect, sense of everything which goes on in one's head. Thinking is not just talking to oneself. Thinking is the particular mental event within our stream of consciousness and verbal chatter wherein a connection is made, an insight is gained into an order behind phenomena, a relationship. Judge Aldisert defines legal thinking as pondering a given set of facts so as to perceive their connection. This realization of a connectedness or unity is what is meant by a "thought". The thought can be in words, symbols, or numbers, and can also be in geometric patterns, images, tones, colors, movements or kinesthetic processes. The act of making these associations is thinking. The fragmentation of consciousness noted earlier makes real thinking all the more difficult. It is very hard to make connections when you are looking at disjointed snapshots instead of a movie. Many of the possible associations will escape you, pass you by. In essence thinking relates one or more things with one or more other things. The word "things" is here used in its most general sense as an all-inclusive noun, including not only material objects, but also ideas, people, or "anything". As a lawyer would say, it is all part of the case. The word, "relate", is used in the sense of connect or compare: to put one thing into a relationship with another. Real thinking is the function of relating, comparing and contrasting

through number, geometry, language, images, tones, colors and physical symbols to gain understanding and knowledge. As Judge Aldisert so aptly puts it, legal reasoning depends upon the power of seeing logical connections in the cases, of recognizing similarities and dissimilarities. Thinking is one of four basic functions of Man's consciousness in Time. This is a basic law of consciousness which will be discussed later in greater detail. The other functions are sensing, feeling and willing. Briefly, "sensing" is the basic intake of data and perceptions, pure unprocessed information; the facts of the case. "Feeling" is the positive or negative response, the likes and dislikes, desires, drives, emotions and dreams; the equities of the case. "Willing" is action, choice, control, deciding yes or no, movement; the decision of the case. When thinking properly - like an ideal lawyer - your thinking is independent, grounded in the evidence (sensing) and the equities (feeling), and leading to just decisions (willing). Thinking requires data of some sort from the sensing function to process. It has to have something to think about, even if it is an abstract pattern or number. The data processed comes from one, or more, of the three spatial realms of Man's consciousness: Body, Soul and Spirit. Again, the laws of the three realms of consciousness will be discussed in detail later, but in short, the realms follow the classic tripartite division. Body is the realm of the material world, of property. Soul is the realm of energy and life, including psyche and personality. Spirit is the realm of ideas, qualities, cognition and mentation. Thinking puts "things" from one or more of the realms into relationships with each other. For instance, in the abstract qualitative realm of spirit, thinking puts ideas into relationships. In the energetic soul realm it relates people and beings, and in the realm of the body, it makes connections between material things. Most people do not realize the full potential of thinking. They falsely limit it to abstract connections made with words and number - the spiritual connectors. But important thinking can also occur with connectors in the soul and body realm. For instance, Einstein admitted that his most important thought was visual and kinesthetic. He visualized an image of a photon traveling at the speed of light. This imagery thinking then led to his mathematical breakthroughs of light bending and the equivalence of matter and energy. In other words, his soul and body thoughts preceded and made possible his spirit thought, the famous E=MC. Many other examples of imagery thinking can be given from the history of science. Perhaps the most famous example is the eureka experience of the German scientist, Friedreich Kekule, in 1865. He had been thinking long and hard of the then biggest problem in chemistry, the structure of the benzene molecule. The answer finally came to him while he was almost dozing on a horse-drawn tram. He had a kind of a dream where he thought of an image of dancing atoms in various arrangements. Then he saw the image of a snake

eating its tail in a slowly revolving chain of atoms. He instantly realized the solution to the problem was a hexagonal ring of carbon atoms, where the head and tail of the ring were attached like the snake in his dream image. All organic chemistry is now based on this breakthrough. The history of thought teaches us that thinking need not be just left-brained and linear, depending only on analysis, logic, words and number. Thinking can also be right-brained and analogical, relying on images, tones, colors and other pre-verbal or trans-verbal connections and constellations. The law also uses both kinds of thinking. Most legal arguments are based upon the use of prior cases where the facts and law were similar to the case in contention, but not identical. The lawyer then argues for the application of the rule of law used in the prior similar case based upon its analogy to the case at hand. It is reasoning by example from case to case. As Judge Aldisert puts it: The process involves the doctrine of precedent in which a proposition descriptive of the first case is made into a rule of law and applied to a similar situation. . . . . Although the applicability of a rule of law to a given case does depend on the degree of analogy that can be drawn, the "dynamic quality" of law is affected by more than the presence of novel facts in new cases. Often, more than one rule suggests itself as precedent; more than one principle arguably applies. Here, value judgments play a major part in the development of the common law. In this way the law grows and is flexible. It is based on precedent, but is not locked in by it. The "logic of the law" uses both the past and the present, both analogy and inductive-deductive logic, law and equity, the left and right brains. The logic of personal growth must do the same. PURE THOUGHT v. IMAGINATION AND PARROTING While it is easy to have a general, theoretical understanding of thinking and how it differs from the other basic functions, it is much more difficult to implement the theory and really think like a lawyer. A twofold process of purification and education is involved. Thinking must be separated from the other functions and disciplined by logic, evidence and precedent. To think without purpose or discipline - that is, to simply put one thing in relation to another in a haphazard fashion, without reference to the evidence, logic or the law - is not real thinking. It is uneducated, useless, or worse. It does not lead to understanding and knowledge. For example, thinking of an elephant with a giraffe's neck is amusing, but is not in accord with the known facts of reality. According to all known evidence it is an incorrect thought, a fallacy. It makes no sense because there is no such animal. On the other hand, to combine the giraffe and elephant with the concept of mammals does correspond with reality, and this thought could be useful. It is logical, supported by the evidence and follows precedent. Following precedent means to fit in with, or be in accord with, accepted and established laws.

Thinking must be trained, but it must also be purified, liberated from the other basic human functions with which it is usually tied. For undisciplined "raw" thinking is not really thinking at all. It is a hybrid combination of thinking with one or more of the other three functions. The threshold challenge in learning to think like a lawyer is to purify thinking, to disentangle it from your emotions, perceptions and actions. The functions are stunted by being tied with each other. The four functions must all be differentiated and separated in order to work properly. It is ironic, but true, that integration of consciousness begins with segregation of its four basic functions. Typically what passes for thought all mixed up with the other functions is just a random association, a hodgepodge of the truth. Typically "thinking" is overinfluenced by feelings and imagination, what one likes or wants. Feelingthinking is just rationalization of what you want. Feelings are also important to human development, but only in their unadulterated form, when not masquerading as thinking. Every courtroom lawyer knows that passion only clouds thinking. A dispassionate, objective analysis is much more likely to be accurate. Thinking should never serve feeling as a tool to justify desires, a rationalization. In order to think properly you have to separate your thoughts from your feelings and desires. This does not mean ignoring feelings, or depreciating them. It means to distance them somewhat from your thinking. It means objectivity. But that is not enough, you must also separate your thinking from willing and sensing. Your reasoning must be independent. Thinking can be warped by emotions, it can also be stunted by propaganda and ideologies. Thinking can get all mixed up with a person's will, or worse, with the will of another. A person has no possibility of thinking for themself if they have already been told what to think by others. This kind of thought control can be direct, as in religious cults and totalitarian dictatorships, or indirect, as in advertising and a lot of what passes for "education". Either way such thinking is not independent, it is controlled by others. In my experience when most people think they are thinking, they are actually just parroting the words and thoughts of others. Such "thinking" is entangled and messed up by sensing and willing. Again, this is our inheritance from a repressive past and from a narrow, ill-conceived education. The tape recorderlike repetition of ideas, typical of rote memorization or indoctrination, represents the dominance of willing and sensing over thinking. Sensing and memory are important capacities in their own right, but they are no substitute for thinking. Each function must stand on its own ground. To remember the thought of another, and repeat it to yourself, is not the same thing as thinking, and is no substitute for understanding. It is thinking standing on sensing and willing - memory posing as thinking. This is the kind of blind

quotation of black letter law common to a hack lawyer unworthy of the profession. Although thinking frequently happens in dialogue with others, it is an individual realization. You must think something through for yourself. You must have the "ah ha" experience. You either understand or you don't. You may be able to mouth the correct answer to the question, but if you don't know what it means, you haven't got it right. Close questioning of students who memorize well, but don't really understand, is how many a law professor gets their kicks. If you truly understand, having thought through the case yourself, you can survive the tough questions, think through the implications on your feet. Any parrot can be taught to say a sentence, like "to be or not to be", but does the parrot understand the thought? Repetition of a thought - a relationship which another person has grasped - is completely different from grasping that insight yourself. One "sees" what is meant, the other does not. When we first begin observing our self we find that our feeling, sensing and willing functions naturally interfere with and distort our thinking. Until our thinking is differentiated and liberated from the dominance of one or more of our other functions, thinking leads only to pain, illusion and mental enslavement. Conditioned thinking imposed upon us from birth, and feelingdominated thoughts, the rationalizations of desires, become a prison of thoughts. They lock us into a cage of false beliefs and ideas. This prevents us from seeing and feeling things as they really are. It keeps us from objective apprehension of reality uncolored by erroneous preconceptions. We can not see beyond our prison walls. The solution is not to give up and abandon thinking, the contention for instance of some who follow Zen. We have an innate compulsion to put things into relationships so as to grasp meaning. We cannot keep from doing this, even if we try, as the Zen students quickly discover. Nor should we want to. Thinking comprises one fourth of our total potential. When purified and trained, thinking is the joyful key to realization of the other parts of our self. The solution to the problem of thinking is to fix thinking, not abandon it. Until fixed, muddled thinking reinforces the trance, obstructs the realization of full potential. It tricks us, prevents us from finding our true identity and purpose in life. If we cannot think straight to discover our unique human nature, we can never act in accord with it to realize our full potential. So we must learn to think, and think well. We must transform our thinking from a muddled hindrance, to an effective tool. Another person's thoughts cannot lead us there. They will only lead us to their solution, to their unique nature. We will still not know who we are. Just so does the Zen adept say that if you see a Buddha on the road, kill him. We must figure out who we are for our self, objectively and independently. Not even the Buddha can do it for us. We must think clearly, free from the other functions in

order to solve the great mystery of true identity. Then as our own lawyer we can safely travel the road to enlightenment.

EVIDENCE, PRECEDENT AND LAWYERLY THINKING Close observation of yourself and others will show that what is typically regarded as thinking is actually imagination (feel-think) or parroting (sense/willthink), or some other entanglement. It's important to realize this negative entanglement, and understand the need to purify thinking by its segregation from the other functions. But purification is not enough, thinking must also be trained and disciplined. We may have a real thought, one not tainted by sensing, feeling or willing, but still not be disciplined with it. We fail to take the time to scrutinize the thought. Undisciplined thinking usually does not lead to any meaningful answers to the big questions. We need to test our thoughts, to see if they are supported by the evidence and the precedent. There seems to be an inherent inertia or resistance to this. We tend to accept any original thought as true the minute it comes to mind. In fact, just because a thought occurs to us, and we have the delightful "ah ha" experience of seeming profundity, does not mean the thought is really true, that it has any practical benefit. Thinking, particularly at first, is a hit or miss, trial and error process. Intuition can help, but it is no substitute for verification. An apparent insight can easily be false, that is, have no correspondence to the facts or structure behind the facts, even though it "feels so right". We need to become critical thinkers. We need to scrutinize our thoughts by testing them against the known facts and laws. A trained and disciplined thinker is always skeptical at first, sometimes frustratingly so. They are careful to scrutinize their own thoughts, as well as the thoughts of others. They check to see if a thought is supported by the evidence and in accord with established precedent - the body of thought known by them from prior experience to be true. They prefer not to act on a thought until they have mulled it over for a while and checked it out. This is an essential part of "thinking like a lawyer." Due to our culture and poor training, none of us starts off thinking that way. Instead, for most of us thinking is a reality-shielding device - a way to perpetuate the consensus trance. Our thinking is distorted by our other internal functions or controlled by external forces. We think what we want to think, or what outside influences cause us to think. We read the morning's editorial in the paper, or see the commercial on television. Consequently we instantly believe this and we want that. The false roles of the persona are thus maintained, and the actor is kept asleep in consensus trance.

For example, if a person wants very badly to go outside and do something needing sun, ride their new solar car for instance, they may ignore altogether the dark threatening clouds, and instead think hopefully that it will be sunny. Another person may not be blinded by their desires. They may not care if they go outside or not, yet they may still act irrationally. They may ignore obvious rain clouds because they have heard a weather report saying it was sunny. The first person's thoughts are controlled by their desires. The second person by the thoughts of others, by will. In both cases faulty reasoning - inability to make a connection between the dark clouds and impending rain - keeps them from an accurate apprehension of reality. Clear optimal thinking can be achieved by training yourself to look for the hidden influences of the other functions in your thinking and by learning how to think critically. Critical thinking means to suspend judgment and not instantly adopt any thought as part of a firm belief until you have thoroughly tested it. Resist the temptation to jump to conclusions. First test a tentative thought, a hypothesis, by comparing it to the facts - the known evidence - and scrutinizing it with logic. See if the thought fits into the known Laws, the precedent. The legal precedent includes the natural patterns and structure which order and govern the world, the constitutional principles of Law which underlie both natural phenomena and the human psyche. Hindering critical thinking are preconceived beliefs and ideas which you have adopted in the past that are not in accord with the evidence or precedent. You must escape from these fraudulent preconceptions by breaking with the past, "stopping your world," and starting afresh. You can then see for yourself whether each thought you have is in accord with the facts and the Laws of reality. You do this by taking nothing for granted. Question the belief system you grew up with. Become instead a skeptic and question everything. Act like a lawyer, not a believer. You need to train yourself to be critical of your thoughts, and not accept as valid every combination which happens to pop into your head. Not every independent thought or connection you make will be true and correct. A thought which first appears to be significant, may later prove to be meaningless or false. It is therefore imperative to learn to suspend belief and to adopt the hypothetical attitude. This skeptical attitude is not adopted for its own sake. Its only purpose is to allow you to test your hypothetical thoughts, beliefs and ideas against your own knowledge and experience. After you have completed a testing and verification process, and the thought holds up, then you should give it credence and act accordingly. Skepticism for its own sake can paralyze the will. Don't be afraid to accept a thought, to apprehend the truth and move on to act on it. But, even after you finally accept a thought, still try to hold on to the thought lightly. Beware of new evidence which may come to light to discredit your position. Be

flexible and keep an open mind to new thinking. Our apprehension of the truth should always be open to refinement and improvement. In order to test a thought against facts you need to have objective information and knowledge about the world. Such knowledge can either be acquired directly through perception, or indirectly by learning from the experience of others. The more you know, the more reliable evidence you gather, the easier it becomes to test your thoughts. If you do not know much, you will not have much to reference your thoughts to. Also, if your information is inaccurate, your tests will be misleading. All legal reasoning is necessarily based on the evidence, the facts of the case. Full and open discovery of all of the relevant facts of a case are required before any fair trial. Most injustices in court decisions come from inadequate and contradictory evidence. As every lawyer knows bad facts make for bad law. There is an inherent psychological resistance to the thought testing process which must be overcome: the tendency to hold onto and keep all presentlyheld conceptions. It is a kind of mental entropy which is resistant to all change. Once again the problem comes from the failure to differentiate the functions. This time the willing function is the culprit. Its interference with thinking creates a protective mechanism for any established thought. It closes the mind, blinds you to relevant evidence. Beliefs and concepts are thereby shielded and perpetuate themselves by resisting all information which would show them to be false. This interferes with and distorts your sensing function. You can become totally blind to sensations which are not in accord with your preconceptions. Clear evidence contradictory to your opinion will be ignored, swept under the carpet. Fortunately the glosses on perception caused by erroneous preconceptions can also be attacked directly - through the senses. There are many mental and physical exercises available to cleanse your sensing and help you to see things afresh, objectively, as they really are. The problem can also be attacked by addressing the root of this phenomena, the static will tied to thinking and resistant to all change. There are many exercises and procedures directed to the will, purifying and focusing it, and making it flexible, receptive, spontaneous and open to change. Other disciplines are directed to feelings, confronting the past and the subconscious with psychology and the like. One or more of these methodologies must be utilized on each of the functions to differentiate them. The four functions can not operate harmoniously and support each other until a certain distance is created between them. They must be purified, disentangled and spaced apart. Then the sensing, thinking, feeling and willing functions can each operate smoothly. They can coordinate and assist each other. The actor will then awake, the lawyer will think things through, and everything will start to fall into place.

Critical lawyer like thinking is possible outwardly, by comparison of a thought to facts, and inwardly, by comparison to the known laws. This kind of scrutiny is roughly equivalent to inductive and deductive reasoning. The external, inductive side of critical thinking requires development of the senses and discovery of reliable relevant evidence. This is accomplished through scientific research, communications, database retrieval, investigations and study, and on a personal level through observation, and various physical and consciousness exercises. There are hundreds of different databases, methodologies and tools available to help you obtain the necessary evidence and clarity of perception. There is, however, only one way to master the inner deductive side of critical thinking. It requires knowledge of the substantive "Inner Laws" - the constitutional principles - and an understanding of how they all fit together into a coherent, holistic paradigm. The next few chapters will delineate these principles and show how they provide a unifying schemata. These constitutional laws structure and provide order and meaning to all phenomena. When you are familiar with these structural Laws - the fractal building blocks is it possible to thoroughly test a thought to see if the combination is coherent, to see if the thought fits into the greater whole. If it does, then it follows precedent and is much more likely to be true. Moreover, if you mentally see where and how a thought logically fits into the overall fractal - the unifying schemata - then you will also know what other things should be looked into and considered in order to complete the thought. A complete and systematic philosophy concerned with mastery of the Inner Laws through thinking has been developed by Arnold Keyserling, a Professor of Spiritual Philosophy at the Academy of Applied Art, Vienna, Austria. Forced out of law school in Germany for his opposition to the Nazis, he turned his mind instead to the study of the Laws of Wisdom. Although never a lawyer, Arnold Keyserling developed legal thinking in the psychological fields to great heights. His discovery of many of the constitutional principles and related case history are discussed in Chapter 5. Keyserling's philosophy uses the Laws of Wisdom for liberation through thinking. These same sentiments were wellexpressed by the great American jurist, Benjamin Cardoza in his 1925 essay The Game of Law: Our fates are in our own hands. We make and remake our own selves. We are the "captains of our souls". Nature pants with the desire to make us what we wish to be. The wish is the reality. What we think, that we are.

Laws of Human Consciousness

Chapter Four of Laws of Wisdom

PART TWO STATEMENT OF THE RELEVANT LAWS.

CHAPTER 4: LAWS OF HUMAN CONSCIOUSNESS.

Arnold Keyserling, Charles Tart, and others discovered that our own consciousness is the main hindrance to our realization of full potential. We are not only held back by weak thinking, but by our fragmented and constricted consciousness. We cannot answer the big questions and fulfill our potential because we cannot see the big picture. Since we see only a chaotic series of disjointed snapshots, and think poorly if at all, the meaning of life remains a puzzle. Without expanding and integrating our consciousness, and without clear thinking, we can't make sense of our life, discover who we are and what we really want. From these insights we know that the first step we must take in order to answer the big questions ourselves is to transform our consciousness. We need to observe our self, know our self, and slowly bring order out of chaos. We need to awaken from the trance. The many scenes will then start to flow together into a movie that makes sense. As our functions segregate and consciousness integrates, we can develop our thinking. When we learn to think critically and creatively, we can figure out how the cosmic Laws apply to our life. We can answer the big questions for ourselves. Thus, from a practical perspective, the Laws of Wisdom which must first be considered are the laws of our own consciousness. Our inner world can be as chaotic as the outer. We experience a convoluted flow of thoughts and associations, feelings, and day dreams. The disjointed nature of our consciousness is one of the basic problems. To use thinking to sort out our inner world and start making sense of things, we must know the basic structure of our consciousness, the order underneath the chaos. The first basic law - constitutional principle of consciousness - which we need to learn to

begin this process is the Law of Four. In consciousness we experience the fourfold ordering principle as the four functions: sensations, thoughts, feelings and willing. In time our consciousness emphasizes one or the other of these four. THE FOUR FUNCTIONS Willing means the following types of consciousness, the following experiences: action of all kinds; decisions; doing; determining; controlling; yesno; on-off; accomplishing; effectuating; carrying out; implementing; working; ordering; intuiting; forebrain; deep sleep and attention. Feeling means the following: love; emotions; affects; drives; fun; intensity; enthusiasm; exhilaration; moods; imagination; force; power; passion; sentiment; strength; laughter; joy; humor; playfulness; right brain; metabolism; impulses; and dreams. Thinking means: reason; relate; rational; logical; analytical; discursive; ratiocination; order; consider; reflect; ponder; cogitate; dialectic; symbolize; conceive; connect; deliberate; either-or; both-and; enumerate; hind brain; breathing; language; and reflection. Sensing means perception; observe; 5 senses; unprocessed information; intake; direct and immediate consciousness; discern; sensuality; left brain; sex and excretion; sense data; and waking consciousness. The Four functions are usually shown on a cross. SENSING Unprocessed InformationWILLING - Decisional

THINKING Relational FEELING Emotive Affects A basic law of life on this planet is that by the time you are an adult, the functions are disordered and of unequal power and capacity. Perhaps some day this law will change, but for now it is safe to assume you have work to do.

We integrate and make sense of the disjointed, chaotic nature of our consciousness through a process where we first disentangle and separate these four functions from each other. Once the four functions start to operate on their own, the functions strengthen and start to run smoothly. Then our consciousness naturally integrates and expands. This is a basic law of consciousness development which we can count on to get us out of the mess society and miseducating puts us into. In this way the hypnotic trance of our culture can be broken. When our consciousness reaches a certain point of clarification and integration, it is easy to see the operation of the hidden fourfold order in consciousness. We can observe the distinct characteristics of the four functions in our self and others. The actor awakens and starts to make sense of his role in life. But at the beginning of this process when we are half asleep deep in consensus trance, and our inner world is chaotic and our functions tangled, warped and weak - the differences between the four functions are not so apparent. Consciousness seems to be uniform, the inner world a bland, albeit chaotic, flow. Still, with just a little reflection about your day as a whole, the four fundamentally different types of consciousness will be revealed. The biggest divide is the difference between your consciousness when asleep and when awake. This difference is as obvious as night and day. When you are sleeping you are not dead, you still are, but your consciousness is fundamentally different than when you are awake. When asleep you are either dreaming or you are in deep sleep. Dreaming consciousness is sometimes called "subconsciousness". It emphasizes the feeling function, but can also include the other functions to a lesser degree. Deep sleep is sometimes called "unconsciousness". It emphasizes the willing function, but again can also include the other functions in diminished capacity. When you are awake you are either perceiving or reflecting. In normal "waking consciousness" the sensing function dominates, and when in "reflective consciousness" thinking is emphasized. Thus every day you have four fundamentally different types of consciousness: waking consciousness, reflective consciousness, dream consciousness and deep-sleep consciousness. Each of these stages naturally emphasizes one of the functions, but does not exclude the rest. Thus for instance while dreaming you emphasize feelings, but you still think from time to time, or make decisions and take actions. You can also still sense the outside world when in a dream, and sometimes even incorporate these sensations into your dream. The same is true for waking consciousness. Although your five senses dominate, you can still feel, think and act. When you are reflective, you still have perceptions. You don't go blind, nor do you have to close your eyes to think (although that can sometimes make it easier). Even in deep-sleep, you are not just in pure will, other functions occur: feelings, even sensations. If

someone calls your name, even in deep-sleep you may hear and awaken. The consciousness of most people is so completely segregated, that even though they experience deep sleep every night of their lives, they have no memory of that part of themselves at all. When we talk about disentangling the four functions we do not mean to separate the four types of consciousness, just the contrary. Separation is the process, not the goal. The functions are purified - separated from each other so that the four types of consciousness can then be integrated, blended into one, a "super consciousness". When the four functions are pure and clear, they can work together. The great difference between waking and sleeping consciousness will then be bridged. For instance, once you learn to really sense, without pollution from the other functions, you see things as they are, disentangled from preconceptions and feelings. Your waking consciousness is strong. Such a truly awakened person can then remember and blend with the other parts of them self. When awake they will still remember their dreams, their essential wishes and desires. They will act in accord with their thinking walk their talk - in connection with the profound silence of deep sleep. As waking, reflective, dream and deep sleep consciousness merge, based on strong, pure functioning, a new type of "super consciousness" will develop. A holistic self encompassing and integrating all types of consciousness will emerge. We will begin to fulfill our natural human potential. In the meantime we begin by recognizing and disentangling the four basic states of consciousness. We have already discussed thinking at length, and how to free it from the other functions. Although thinking is the function emphasized by us humans, it is not the base function, in other words, not the first function. The basic function upon which all consciousness is, or should be, based, is sensing. Sensing is the intake of data and perceptions, pure unprocessed information. Sensing is based on the five senses: seeing, hearing, smelling, tasting and touching It is the dominant function of "normal waking consciousness." Without sensing there would be nothing to think about, nothing to feel, no basis for actions. The development of sensing begins with birth as we slowly start to open our eyes and orient our self to the world. The development of the five senses continues at an accelerated rate for the first few years. Then it stops prematurely because the perception of most of the child's instructors, the parents and teachers, is so limited. The child soon learns to ignore and forget the perceptions which are not verified and accepted by the adults. Soon the child altogether ceases to perceive in a "non-adult", that is "un-stunted" way. They learn to focus into the narrow con sensual reality consciousness in which they are raised. The trance screens out all other perceptions. Although our senses are somewhat stunted in childhood - how much so depending in large part upon our family and education - they are never killed altogether. All of us can still sense to some degree, and our senses can be

reawakened and grow. The larger world we started to perceive in childhood can be revived. We can awaken from the culture trance. There are many exercises to do this. Art and music can also be used in this way. Many of the phenomena of "extra sensory perception" may actually just be the normal, un stunted functioning of the senses. We can all be much more aware than we are now. The seemingly incredible abilities of artists and athletes, as well as psychics, show this to be true. The singer with perfect pitch, the batter who can see the stitches on the baseball as it flies at him at 90 miles an hour, the quarterback who can see the open receiver in a crowded field, the telepathy who hears a thought, or the clairvoyant who sees a future event. All this hints at what is possible when our sensing is purified, trained and strengthened. After a sensation comes, we can experience the feeling which comes with it, the power and energy of what is sensed. Feeling is the positive or negative response, the impact. Feeling is the world of desires, drives, emotions and dreams; the world of the instincts, pleasure and pain, likes and dislikes. Our ability to feel is also stunted for much the same reasons as our senses. There is little or no place for our feelings in the adult world we are trained to enter. Very few feelings are acceptable in western culture. We are taught to turn off our feelings, the boy children especially. Some sedate feelings may be permitted, but the palate is quite limited. In general strong emotions of all kinds are suspect and forbidden. The subconscious, instinctual world is considered dangerous, especially feelings related to sex. Some children are abused, physically or mentally. They are subjected to strong negative emotions, deeply hurt feelings, and do not know what to do or how to handle them. Many cannot endure the pain and so turn from all feelings, becoming dry robots, autistic or schizophrenic. Even in the best of families we acquire complexes or neuroses of one kind or another. In today's culture we all leave childhood psychotraumatized to a certain degree. The home of feelings, the dream world, is a forgotten area. It is given little importance by most of the adults who raise us. After some indulgence, we are encouraged to grow up, to put our fantasies and play behind us. Imagination is "kids stuff", dreams are unreal or unimportant. So the indoctrination-educationprogram goes. We lose all touch with our dream world, our deepest desires and wishes. In today's world of advertising, subliminal fill our feelings with new, acceptable desires and goals. In the United States for instance many of us actually come to believe that our deepest desires in life involve material consumption of one form or another. The pursuit of happiness becomes the pursuit of money and thrills. We find pseudo-happiness in consumption and entertainment, in movies and television. Our emotional needs come to be filled from the outside by observing the actor's feelings. On the inside we become dead, hollow - the juices of our own feelings dry out. The function atrophies, and for some dies.

Again, this process can be reversed, feelings can be resurrected. The joy of play and imagination we knew in childhood can be regained. There are many procedures for this reawakening, you have only to find the one you like. For some it may be music, for some acting, for some martial arts, for others loving and hugs, for others sex. For many there are powerful traumatic events in their childhood which must be worked through. There is deep pain and emotional hurt in their past which must be overcome before their feelings can develop and grow, or before they can mature sexually. Many different psychological therapies have been developed to overcome this pain, including the pain of birth itself with which we all enter this world. As we face and overcome the traumas and hang ups of the past, our feelings naturally strengthen, and our overall energy grows with the increased capacity to feel. Our dream world starts to communicate better with our waking selves. We start to transcend the advertising propaganda, to get in touch with our own desires. We start to find out what we really want out of life. We learn what we really love, what gives us real happiness and fulfillment. We learn from both our suffering and our joy. The dry sensations become charged. We awaken to art, to beauty, to sex. Our whole lives become filled with a new fire, with intensity and new feelings of all kinds. The purified feelings give our thinking a whole new dimension, our will a new power and force. Willing is action, choice, control, deciding yes or no, movement. It is also the force of attention, memory and intuition. Again, the same sad story applies to willing as with the other functions. The baby has no trouble deciding whether to suck, no trouble crying out loud. Its will starts out strong, with a natural intensity and decisiveness. Then child rearing and education set in. For many the will atrophies, almost dies, sacrificed to a parent's ill-conceived notion of discipline and obedience. We must all learn to conform, to fit in, to do what we are told, or else. We all become entranced to some degree. After all, we are dependent on our parents for survival. For many children the adults make most of their decisions. They are not given the chance to choose for themselves. Eventually many forget how; they become weak and indecisive. Most of us learn to sit still in class for hours, to conform with what is expected to get the grade or our parents' love. Again at home in today's world we are encouraged to stare for hours at a television. We become conditioned to "short attention span theater". Many lose the natural physical strength, agility and flexibility with which we are all born. We become fat and lazy, unable to focus our attention on anything for more than a few minutes at a time. We learn to do exactly what we are told, and are conditioned to have no will of our own. This can be true even of the athletes among us who may otherwise be physically strong. Discipline is imposed on us from outside, from our parents, teachers and coaches. Our inner will, attention and self discipline may not be given a chance to develop. Then our will becomes dominated by

another person, or by another function within our self, especially thinking. Psychologist's say the average person talks to himself over 50,000 times a day. Much of the time we are telling ourselves that we can't do something or another. This proves to be a self-fulfilling prophesy. The person with a weakened will gets cut off from their deep sleep self. They lose all connection with the inner depths, the world of the unconscious, the gateway to pure Awareness, to effortless, knowing action in the flow. Adrift from their depths, they lack spontaneity, freedom, autonomy. They are far removed from the creative world of action in tune with the Universe. There are many procedures to regain a lost or weakened will. Even something as simple as changing the chatter in our head from can't do, to can do, will do a lot. Thinking can help the will get started. It can encourage successful actions with a positive attitude. Thinking can help set realistic goals, in tune with our true inner motivations. When the first goal is met, we are encouraged to try for the next. The feelings can also empower the will, giving our actions force and intensity. Exercises of all types can help separate and strengthen the will. Not only physical exercises, but also psychological and spiritual. Once our will is purified and strengthened, our attention also grows. This greatly facilitates the continuity of consciousness. Through attention, the unconsciousness of deep sleep is linked up to waking consciousness, and a kind of "super consciousness" is born. It comes from acting in touch with our depths. Through the force of attention we learn to maintain Awareness. Then we can act out of dynamic nothingness - a living intensity. We awaken from the trance, find wisdom and learn to act in accord with profound intuition. Night and day become one, the right and left brains are merged. The pure Awareness of deep sleep integrates with waking life. We act freely, spontaneously, autonomously, yet in touch with all and everything. We act in the moment, effortlessly yet effectively, in the flow of harmonious alignment. The fourfold nature of consciousness is a basic law. Knowledge of this law stretches back to the dawn of history. Evidence of the apprehension of the fourfold ness of our experience can be found in nearly every culture on Earth. In the West we have the tradition of the four elements arising in ancient Greece, if not before. Everything could be reduced to the four elements of earth, air, fire and water. Prematurity continued in Western traditions, both within Christianity and elsewhere. The basic symbol of Christianity, the cross, represents the four with one function emphasized, the feeling function of God as Love.

Even though the fourfold cross was the basic symbol of Christianity, Church doctrine favored the laws of the trinity (father/son/holy-ghost) over that of the maternity. In the West the most important traditions emphasizing the four continued outside of the church in the hidden or occult traditions such as magic and alchemy. The great twentieth- century psychologist Carl Jung has written extensively on the psychological nature of these occult traditions. He found that the psychological symbolism of the four elements was the basis of medieval alchemy. The Alchemists search for gold was actually a secret search for perfect integration of the four psychological functions. This spiritual quest had to be disguised as chemistry to avoid the inquisition. Carl Jung in his significant, albeit very difficult work on the psycho dynamics of alchemy, MysteriousConjunctionss, pointed out the correspondence of the four functions with the visions of Ezekiel and Zachariah in the Bible. Ezekiel had a vision of four creatures, with faces of a man, lion, ox and eagle. The four figures went with a vision of four wheels within wheels, each going in one of the four directions, together forming a moving throne of a figure having the appearance of a man. My partial representation ofEzekiel'ss vision is shown below.

There is a similar vision in the Bible in Zachariah of four chariots, the first with red horses, the second with black, the third with white and the fourth dappled gray. The horses went forth to the four winds of heaven. As Jung points out, there is a remarkable parallel vision by the Native American, Black Elk, as reported by Diehard in Black Elk Speaks. In Black Elk's vision twelve black horses stand in the west, twelve white horses in the north, twelve bays (reddish-brown) in the east and twelve grays in the south. Black Elk and his vision are discussed in Chapter 10. The importance of twelve in relation to four will be shown later in the work of Arnold Keyserling in Chapter 5. THE CASE OF: CARL V. JUNG v. SIGMOND FREUD The four basic functions are the backbone of Carl Jung's psychology. In first describing these four functions in 1921 in his book Psychological Types, he used almost the same terms for them as we do today. He called them Sensing, Thinking, Feeling and Intuition. His use of the term Intuition, instead of the more generic Will, is in my view a combined error of usage and translation. It is easy to understand Jung's error in usage of the German word equivalent to Intuition, instead of Will, when you consider the man himself. His emphasis on the highly developed "inner aspect of willing", on intuition, is explained by his

own personality. He was a highly-developed intuitive type who tended toward introversion. Although one of the great geniuses of the twentieth century and a brilliant intellectual, Jung was clearly a man of vision, not a man of strong will. Although strong physically, and always active, and out door oriented, he was a poor decision maker who relied on feelings and intuition, and was terrible in personal relations, social action and politics. Jung naturally saw the willing function through the glasses of his own experience. He saw it as entirely a matter of intuition. For him the experience was true. He was an introversive thinker, not a man of will. On the few occasions when he did venture into the stage of politics and history, he bungled. This is shown by the relationship with his mentor, Sigmond Freud, and his ill-fated Presidency of the International Psychoanalytical Association. This dramatic episode in his case will be discussed further in this chapter. It is also shown by his unfortunate relationship with Germany in the thirties and his Presidency of the General Medical Society for Psychotherapy. 1 Although never a Nazi supporter, Jung's weakness and naivete resulted in his manipulation by the Nazis to their advantage. In 1933 Jung was Vice President of the General Medical Society for Psychotherapy, a group dominated by Germans. The President of the group resigned in protest of growing Nazi influence in German psychoanalysis. Jung accepted the presidency in these circumstances and remained president until the outbreak of war. In 1933 Jung's name was used with a Nazi manifesto published in the group's international professional journal. The manifesto urged members of the group to adopt Hitler's ideological principles. Jung claimed in private letters to other psychologists who complained of the outrage that even though he was the President and Editor, the publication of the manifesto under his name was done without his knowledge or consent. But as editor he could have retracted the manifesto or taken a public stand against the Nazis. He did not do so. He tried to work with the Nazis, to, as he said, try and protect the position of psychoanalysis in Germany, to prevent its suppression by the Nazis. In the process he published certain statements about Jewish psychology which he would later regret. 2 Many of the intellectual leaders of the time, such as his friend Count Keyserling, broke with Jung at this time for his tolerance of the Nazis in particular, and nationalism in general. Others went so far as to brand Jung as a Nazi collaborator and anti-Semite. Although this judgment is unfairly harsh, hindsight shows that some criticism of his political actions and inaction is warranted. This unfortunate episode in his public life clearly reveals "introversive will" as his "Achilles heel". The whole concept of introversive and introversive personality types originated with Jung. The four functions, with either an introversive or introversive emphasis, constituted his basic scheme of eight fundamental personality types. These eight personality types are well-known today in the Myers-Briggs personality test and other similar tests based on Jung's classification. Today testing and typology are becoming ends in themselves, and Jung's initial

classification of eight types has been expanded in derivative systems to 16 or even 32 types. You take a test, find out your type and the type of your friends, learn a little about yourself and others, and that is the end of it. Jung used his system of personality types in a completely different way. The recognition of type was only the beginning of a long process of "depth analysis". Jung was only interested in labeling the different personality types in order to facilitate the personal realization and unification of all of these aspects of Self into a larger whole. He was not concerned with classifying people into personality types. He was concerned with "individuation," a term which he defined as the process by which a person becomes a psychological "individual," that is, a separate, indivisible unity or whole. The goal was realization of full human potential by bridging the four basic states of consciousness into one, linking the conscious with the unconscious. He described this process in terms of the "synthesis of the four functions" and "integration of the personality." The basic symbol for this he found in the crossed Wheel, the four encircled by the one.

Jung described the individual personality type, the extrovert, as a person whose consciousness is primarily directed to the outside world, to external objects or other people. Conversely the introvert is primarily subject-oriented. Their consciousness is primarily directed towards the internal world of the psyche. Jung considered each psychological orientation to be of equal importance and validity. His goal was balance, a full consciousness of both the inner and outer worlds. Similarly he considered the four functions to be of equal importance and the goal was again to develop and integrate all four. According to psychiatrist Edward Whitmont, before Jung, psychology severely undervalued the introversive type. This was in accord with the tendency of Western society as a whole to be strongly extroversive. Jung was able to persuade the then infant psychiatric profession of the equal validity of introversion to extroversion. Before Jung came on the scene in the 1920s

introversion was used practically synonymously with autism or schizophrenic tendency. Dr. Whitmont states that old textbooks of psychiatry commonly referred to a schizoid person as an introverted or autistic person. The bias may be gone in some psychiatric circles, but as Whitmont states in his book The Symbolic Quest, the bias against the introversive personality in society continues. Although everyone has both introversive and extroversive personality characteristics, for most people one tendency dominates over the other. The introversive person is more at home in his inner world, the extroversive is at home in the outer world. Usually each type fears the realm in which the other type is at home. The introvert distrusts and pulls away from the external world. The extrovert distrusts, fears and runs away from their inner world. Whitmont notes that the extroversive person naturally projects their lack of self valuation onto others. He found that the typical extrovert's complaint is that nobody appreciates him or takes him seriously. The converse is probably true with introverts. The path towards wholeness must involve a recognition as to which type you are. Then you can try to overcome your projections and strengthen the weaker world. The difference between introversive and extroversive types is analogous to the much-touted differences between the right brain and the left brain. Generally the left brain is oriented to the outer world, the world of order, waking consciousness, and the ego. The right brain is oriented to the inner world, the world of chaos, dream and the Self. The corpus callosum in the brain stands between the two sides of the neo-cortex. Most people cannot overcome the corpus callosum, they cannot merge the two realities into one. They cannot attain balance. They remained trapped in one side of the brain, or another. Most people in the United States - seventy five percent according to the Myers Briggs tests - are in the left side and test as extroverts. The conscious ego is cut off from the larger transpersonal Self. The left and right brains are blocked, with the left brain usually dominating. There is no inner coherence which includes everything, including chaos and the unpredictable. The extrovert is imprisoned in the social reality of a constricted left brain, a false little coherence with poor creativity, depth and perspective. The introvert is lost in vague imaginations of right brain feelings with poor focus, clarity and purpose. Either way the waking-reflecting person does not know the sleeping-dreamer. With the two sides of the person disassociated, it is not possible for health, holistic coherence and spiritual development to progress. It is a basic law of human development that the separation of the brains has to be overcome. The dreamer and doer must become one! Carl Jung found that the same type of balancing process is required of the four functions. Each person tends to have one function which dominates because it is naturally stronger and more highly-developed than the others. Some will be thinking types, some sensing, some feeling and some willing types, or as Jung

called them, intuitive types. This emphasis of one of the four functions is in addition to the overall emphasis of either introversive or Dyers. In his book Psychological Types Jung explained: For experience shows that it is hardly possible - owing to the inclemency of general conditions - for anyone to bring all his psychological functions to simultaneous development. The very conditions of society enforce a man to apply himself first and foremost to the differentiation of that function with which he is either most gifted by nature, or which provides his most effective means for social success. Very frequently, indeed as a general rule, a man identifies himself more or less completely with the most favored, hence the most developed, function. It is this circumstance which gives rise to psychological types. The eight different personality types which result from Jung's system are: Introversive Sensing Extroversive Sensing Introversive Thinking Extroversive Thinking Introversive Feeling Extroversive Feeling Introversive Willing or Intuition Extroversive Willing or Intuition The introversive functions are inwardly oriented, inclined to be passive and receptive. The Extroversive functions are outwardly oriented, inclined to be active and dynamic. We will see this system of eight (4 x 2) repeated again in Chinese thinking with the eight trigrams of the I Ching, an ancient Chinese text which had a profound influence on Jung. This is discussed in Chapter 8 on Chinese Laws of Creativity. No one is a pure type, a one dimensional single type. We are a combination of many types, but still we tend to emphasize one or two. The process of individuation requires knowledge of your introversive and extroversive tendencies, and knowledge of your functions. When you know which type you are, you can begin to develop the other side, and other three functions.

One key to developing the other three functions is to first liberate them from the dominance of the strong function. For example, if extroversive thinking dominates, separate your thinking from your other functions, especially feeling. Give your feelings room to breathe, keep your thinking off of them, don't criticize them. Don't think about them, just feel. Then start to look within more, direct your thinking to your inner states. Don't think so much about other people or things. The goal is always to develop all four functions, and both sides of yourself. Then in the final step all of the sides of yourself are integrated into a larger whole. The unconscious deep sleep and dreaming selves blend with the conscious waking and reflective selves. When the unconscious is brought into awareness Jung found, as many had before him, that an elaborate, yet coherent system of symbolic materials is revealed. Moreover, he intuited that this unconscious material was objective and universal, the structure was the same for all people everywhere. He called this deepest strata of the psyche the "collective unconscious", in contrast to the personal unconscious or subconscious. The contents of the collective unconscious were universal symbols, pre-existent forms which he called the "archetypes". Jung found cultural expressions of the archetypes in the esoteric teachings, tribal lore, myths and fairy tales found all over the world. Long before Joseph Campbell, Jung spoke of finding your personal myth, and considered individuation to be the actualization of your special myth. As described in Jung's book The Archetypes and the Collective Unconscious the archetypes can be brought into consciousness primarily through dreams, but also through "active imagination". He defined active imagination as "a sequence of fantasies produced by deliberate concentration". According to Jung "active imagination" is a different kind of exercise than the "free association" process recommended by the father of modern psychiatry, Jung's mentor and once close friend and teacher, Aching Freud. The story of the close relationship between these two giants of psychology, Freud, the founder of psychoanalysis, and Jung, provides important insights and background into the development of the fundamental ideas of modern psychology. Carl Jung's side of the story is extensively told in his excellent autobiography Memories, Dreams and Reflections, written many years after the death of Freud. (The rest of the Jung quotes here are from his autobiography.) Jung also wrote numerous books and articles about Freud's work. Freud, always the polite Viennese and 19 years senior to Jung, never wrote publicly about his relationship and breakup with Jung. Freud's side of the story comes primarily from his many private letters to Jung and others. Jung started as Freud's admiring student and chief champion. Indeed, Carl Jung was one of the first psychiatrists outside of Vienna to accept, and even promote the then radical and even shocking ideas and theories of Aching

Freud. Now that Freud is the epitome of established psychiatry, and the Freudian school is the most widely-accepted and emulated in the world, it is easy to forget that in 1906 most of the medical and psychological establishment considered Freud a far-out radical with ridiculous, even scandalous theories. Freud's influence on the far younger Jung was profound. It started in 1900 when Jung, then age 25, first read Freud's classic The Interpretation of Dreams. He said he was too young and inexperienced to understand it then, but three years later, after working in a psychiatric hospital in Switzerland and experimenting with hypnosis, Jung read the book again in 1903. Then he began to understand what Freud, and thus modern psychiatry, was all about. Jung was one of the first to realize the truth and significance of Freud's ideas. For it was Freud who "discovered the unconscious". Freud was the first person to bring psychology into medicine and start to try to understand the "mentally ill" and the causes of their sickness. Freud showed how his theories not only explained mental illness, but also " the psychopathology of everyday life". Freud found that the unconscious and hidden instinctual drives were present in everyone, not just the mentally ill, and that they had profound effects. Freud insisted that psychiatrists should themselves be analyzed, should explore and know their unconscious in order to know and understand the problems of their patients. These were revolutionary ideas at the time and had great appeal to the introspective Carl Jung. Moreover, as anyone who has read Freud's many books can attest, he was a great writer, clear and stylistic, a true intellectual giant with wide cultural scope and sophistication. Jung was profoundly influenced and indebted to Freud's pioneering work. By employing Freud's ideas, along with a study of hypnosis, Jung excelled at the psychiatric hospital. He effected many remarkable cures and so developed a local and eventually international reputation as a "medical wizard". A very successful medical practice grew out of that reputation. 3 At this early formative stage Jung was planning a career in academia as a professor of psychiatry. In 1905 he became a lecturer in psychiatry at the University of Zurich and a senior physician at the Psychiatric Clinic. By 1909 his private practice had expanded so much that he had to resign from the clinic, but he kept on teaching until 1913. Jung dared a break with academia in 1906 when he published a paper entitled "Freud's Theory of Hysteria". Two professors reacted to his paper by warning him away from Freud to protect his career. Jung replied with a letter saying: "If what Freud says is the truth, I am with him. I don't give a damn for a career if it has to be based on the premise of restricting research and concealing the truth". Jung continued to publicly defend Freud and his ideas. In 1906 he worked up enough courage to send Freud a copy of another article he had written based on Freud's work, " Studies

In Word Association". This began a correspondence between the two men which went on until 1913. In 1907 Freud invited Jung to Vienna and the two men met for the first time. They met at one o'clock in the afternoon and talked virtually non-stop for thirteen hours. In Jung's words Freud was "the first man of real importance I had encountered ... I found him extremely intelligent, shrewd, and altogether remarkable" and yet Jung's first impressions were "somewhat tangled; I could not make him out". If Jung ventured even slight reservations about Freud's ideas, Jung claims that Freud would brush them off with references to Jung's lack of experience. Jung was impressed by Freud's sexual theories, but Jung could not decide to what extent Freud's emphasis on sexuality was based on subjective prejudices, and to what extent it rested on verifiable experiences. Above all, Freud's attitude to everything spiritual seemed highly questionable to Jung, the son of a country preacher. Freud discounted the spiritual as repressed sexuality. Upon reflection Jung thought that Freud was making a religion out of sexuality, trying to set up a new dogma that would replace philosophy and religion with Freud's science of the unconscious and sexual libido. To Freud sexuality included spirituality. For all his radical theories, Freud, born in 1856, was still very much a nineteenth-century man of science. He subscribed to the Newtonian materialistic view of the Universe. The body was a machine, and the psyche Freud discovered was just a by-product of it. This was too narrow a view for Jung. He intuited the next step in science, beyond materialism and determinism, into relativity and the hidden fractal order behind chaos. In spite of the philosophical differences, due perhaps to the tremendous strength of Freud's external will as compared to Jung's, the two men became close friends. Outwardly Jung acted as if he were Freud's strongest public supporter, but inwardly he harbored some secret reservations about Freud, both the man and his ideas. Freud sensed some uneasiness, but he attributed it to Carl's youth and inexperience. Freud had been deeply disappointed before by his friends and colleagues, but he genuinely liked Carl and trusted him completely. Freud had high hopes that Jung would help him to establish his work and wanted him to be an equal, both personally and intellectually. Freud even caused Jung to be appointed President of his International Psychoanalytical Association and editor of its journal. Jung and Freud were invited to America to lecture at Clark University in 1909. A close friendship developed on the long boat trip over, but Jung preferred it to be a father-son type of relationship. By 1911 Freud publicly declared Jung to be his designated successor. As Freud himself put it in a letter to Jung, "I formally adopted you as an eldest son, anointing you as my successor and crown prince". Carl did not have the courage to turn him down, but apparently he was not as excited and happy about it as Freud had expected. A few private disagreements followed where

Jung felt that Freud criticized him for his interest in parapsychology and the occult. Certainly the concerned Freud warned Jung not to go too far in his introversion. Two years later, in 1913, after a series of dreams and deep inner turmoil, Jung finally summoned up the strength to break from the great man. He did not have the strength of will to do it in person, or directly. He instead started writing snide, even immature letters to Freud. When they met, Jung would end up apologizing to Freud for his letters. Finally, Jung's letters became insulting, and their once close friendship came to an end. They never saw or even wrote to each other again. Only as a personal enemy did Jung have the courage to leave Freud and abandon the psychoanalytic kingship that was his for the taking. For Aching Freud it was a great personal blow. Jung's incomprehensible actions appeared to be the height of egotistic arrogance and ingratitude, the classic Oedipus killing of the father by the son. Although bitter and painful to both men, the breakup appeared to be necessary for Jung to finally transcend his now large ego and to continue in his development. According to Jung, after he broke publicly with Freud all of his friends and acquaintances dropped away. Jung, then age 38, went into a deep spiritual crisis which lasted four years and proved to be the turning point of his life. The turmoil was so great that he stopped teaching and abandoned his dreams of an academic career. He was, in his words, in a "state of disorientation." "I felt totally suspended in mid-air, for I had not yet found my own footing". He had turned away from his mentor and teacher, Freud, and no one was left to help him. All of his energy then went into self analysis, to try to find his footing in the depths of his psyche. This time of deep introspection - which he called the "confrontation with the unconsciousness" - was terribly intense for Jung. His life was filled with disturbing dreams and visions. He began to believe his house was haunted and saw ghosts and other spirits. So did other members of his family. This went on for four years, from 1913 to 1917. In the end it was the stability and reality-grounding of his family, his wife Lemma, and five children, that kept him from going completely insane. 4 Without the experience and guidance of the elder Freud, Jung was alone in his pioneering work of exploring the unconscious. He was on an introspective journey, an adventure into the deepest realms of the psyche, with no human guides to help him. Nevertheless, he continued for four difficult years on an intense program of self analysis. He considered his "voluntary confrontation with the unconscious as a scientific experiment". This experiment on himself led to incredible personal experiences and provided him with the insights upon which the rest of his life's work was based. Although Jung had no friends or colleagues who could help him - none in his time had dared to go so far - in his dreams, and his waking dreamlike visions, a

mysterious guide came to him called "Philemon". Philemon first appeared to Jung in a dream where he saw him as a "winged being sailing across the sky". Then when lemon came closer he saw he was an "old man with the horns of a bull" holding four keys in his hand. Philemon remained with Jung for many years in his dreams and waking fantasies. He and other archetypal figures from Jung's unconscious appeared and taught him much about himself and the psyche, eventually opening all four doors. Jung came to think of Philemon and others like him, as "ghostly gurus" of the inner psyche. Some fifteen years later, when visiting India, Jung met a scholar in the Hindu tradition who had had similar experiences of instruction from ghostly guru's long since dead. Jung was relieved to finally learn that he was not alone in his strange experiences. But at the time it was first happening with the horrors of the first World War around him it took a great inner courage for Carl Jung to continue his explorations. He was alone in conservative Switzerland, with a heavy medical practice dealing with the insane and psychic abnormalities of all kinds. During this dark night of the soul visions of all kinds became almost a normal occurrence for Jung. Certainly he lived very close to the brink for a long time. Familiar as he was with the insane and the delusions they suffered, Jung feared for his own sanity. According to Jung's son, Franz Jung, during those years his father kept a gun in his night stand and said that when he could bear it no longer, he would shoot himself. When he was not working with his patients, Carl Jung spent his time alone painting sandals or working with stones and building small stone villages by the lake. Sometimes Franz was allowed to join his father in painting or stone play, but only if he did not speak. Franz remembers that for seven years their father kept to himself and spent little time with them. The children knew little of his turmoil, but his wife, Emma, knew and was able to help. Emma would become a psychotherapist herself. With Emma's help Jung never used the pistol, he came through his great experiment with his sanity intact. He was a new man. His destiny had been fulfilled by reaching psychic depths beyond those found even by his predecessor, Freud. Jung found by personal experience that, just as he had always suspected, Freud's theories were not complete. There was another, deeper strata of the psyche underlying the inner world and psyche known to Freud. Freud, a neurologist by training, was the first modern thinker to find and open the door to the unconscious, the first to subject it to scientific inquiry and begin to look around. Freud looked into the first room, what he found the raw animal instincts absorbed, fascinated and at the same time horrified him, and he would go no further. It was left to Jung to keep looking, to find the cellar door behind the instincts on which the psyche was grounded. Look he did, but how to describe what he saw, how to put the chaos of his experience into some kind of order, to rationalize it for scientific understanding? That became Jung's

life work, leading at first to an articulation of the four functions, the personality types, and then to the archetypes, the collective unconsciousness, the individuation process and the rest. After the First World War Jung started to develop these theories, to articulate what he had experienced in his four years of deep inner turmoil. The first book he wrote to try to do so was Psychological Types, published in 1921. At that time, in 1920, the School of Wisdom was founded in Darmstadt Germany by the philosopher Count Herman Keyserling. This is further described in the last chapter. Jung attended the School of Wisdom, and became a close colleague of Herman Keyserling. Unfortunately their friendship ended in a dispute before World War Two over German Socialism. Three of Jung's lectures at the School of Wisdom have been translated into English and published. 5 Jung met another student at the School of Wisdom, the great Chinese scholar Richard Wilhelm, who became a close personal friend and strong influence upon Jung. Wilhelm's case is explored in Chapter 8 on the Chinese Laws of Creativity. Wilhelm's translations of the classics of Chinese philosophy provided Jung with important guidance on how to understand his deep psychological experiences, particularly the book on Chinese psychological alchemy, Secret of the Golden Flower, which Wihelm sent to Jung in 1928. This led to Jung's further exploration of the western alchemical tradition and world myths. In these myths and tradition Jung discovered a language he could use to express the deepest strata of psychological experience. When Freud opened the door to the unconscious he found the basic instincts, sex, hunger and aggression. They constituted the libido, or psychic energy which lay behind people's behavior in an unconscious manner in a thousand different ways. For Freud all behavior could be accounted for by these instinctual impulses by pleasure and pain. Jung could never accept this answer totally. Most of all he could not accept Freud's contention that all spirituality and religious impulses were merely repressed sexuality. Jung looked within as Freud had done and found the basic instincts, the Id. He knew the psychic reality behind Freud's theories. (You would be hard pressed to find a person more obsessed with sex as a young man than Carl Jung who was a notorious philanderer.) Freud stopped there because he assumed that all he would find if he kept looking within kept psychoanalyzing himself was more of the same: sex, sex, sex; but with ever greater degrees of primal intensity. Freud would travel no further, for he thought to do so would lead to insanity, the complete loss of the ego. The insane from the violently psychotic to the pathetically neurotic were a daily fact of life for both Freud and Jung. They made their living trying to heal the mentally disturbed. Both knew the fine line between normal consciousness and insanity, both knew the insane were lost and consumed by their unconscious. In spite of the dangers, Jung wanted to keep probing, to keep psychoanalyzing himself using the new techniques of waking dreaming he developed.

The fatherly Freud warned Jung not to venture too far into the unconscious world. Freud wanted to protect his protegee from the dangers of the unconscious. From Freud's perspective Jung's failure to heed his warnings resulted in Jung's going "off the deep end". Freud thought that Jung had parted from science, had succumbed to mysticism, to occult rubbish. In fact, as we can see from today's perspective, Jung's visions and change in perspective paralleled that of another young Swiss at relatively the same time, a patent clerk who did poorly in school named Albert Einstein. Einstein and Jung, who knew each other, jumped to the next level of Science at about the same time and place. Physics and psychology, indeed the whole of our world, were never the same because of their insights. Fortunately for our understanding, Jung did not heed the warnings of his mentor. He risked everything and continued to probe the unconscious. He was compelled to do so. He had insulted Freud and broken with the entire psychoanalytic movement. Having burned his bridges, he had no choice but to venture further. He was driven to prove wrong Freud's vision of a Godless, mechanistic Universe. Jung had a deep and profound intuition that behind the animal drives he would find something more, something good. True to his introversive character and inner convictions, he kept looking within, kept searching. Eventually after he found the strength of will to break with Freud, in the four-year plunge into the depths which followed, Jung found a deeper level. Beyond the instincts, beyond pleasure and pain, he discovered the archetypes. With this discovery he developed what Jung called "the process of individuation". It is a process of development of full human potential based upon the four functions, the four keys which his guide, Wilhelm, had given him. In the individuation process the many aspects of the Self are integrated into a larger whole. Jung found that these aspects exist on three levels: (1) the conscious ego level; (2) personal unconscious or subconscious level the home of the instinctual drives mapped out by Freud; and, (3) the deeper strata of archetypal material discovered by Jung, the level which Jung named the "collective unconsciousness". In the visions released by contact with the collective unconscious, the consciousness on the first level and thus the ego was transformed. Jung found that by reaching the deepest third level he could go back and integrate all three into consciousness, a transformed consciousness super consciousness where human potential is fulfilled. THE THREE REALMS These three levels we now call the realms of Body, Soul and Spirit. The realms follow the classic tripartite division. Body is the realm of the material world, Soul the realm of energy, including psyche and personality, Spirit the realm of ideas, qualities, cognition and mentation. In space our consciousness always

emphasizes one of these three. This is the basic law of three the trinity which is found in all cultures of the world as a kind of spatial hierarchy. Like the four time-like functions, the three spatial realms constitute a basic structural law, a constitutional principle, that appears in all fields and scales of experience. Every phenomena has a physical, energetical and spiritual quality. On the microcosmic level, every electron has a body level where it appears and acts like a particle; a soul or energy level where it appears and acts like a wave; and a spiritual level where it has certain "quantum" characteristics, behaves in an unpredictable manner and has unique qualities. On the scale of human consciousness, all phenomena again appear in these three realms. For this reason each of our four functions has three levels. For instance, Sensing does not occur in the abstract, you either sense a thing an energy, or an idea; In space, every event, every phenomena, every time function, happens in these three realms. Spirit means the following fields of consciousness, the following experiences: animating vital principle; meaning; ideas; representations; quality; space-time continuum; intelligent or sentient part of a being; essential principle; significance; in corporeality; intellect; concept; thought;noesticity; event; information; pattern; gestalt; the abstract; ideation; idea, human brain; knowledge. Soul means the world of people; psyche; energy; wave; time; vitality; bioplasma; Chakra; I or Chi; vital force; ego-self; self-other; sociality; individual; entity; mind as in body-"mind"-spirit; limbic system, mammalian brain; instincts. Body means physical; solid; matter; mass; space; particle; cerebellum, brain stem, reptilian brain; conditioned learning.

To understand and integrate our consciousness, it is not enough to understand and improve the four functions, we must also understand the three realms. We must learn to identify and recognize where each component of our consciousness lies. This classification helps us to make sense of the chaos. It facilitates our thinking, allows us to better comprehend what is happening in the world around us and the inner world. By having a basic schemata to refer to, you can learn to verify a thought which may come to you. It is a kind of legal citation process, a structural analysis involving internal precedent checking. Is the thought complete, is it holistic? Does it have all three components, bodysoul-spirit? What component is missing from the idea? Which realm is emphasized? Which function does the thought pertain to? Where in the overall schemata does the thought fit? What does that tell you about it? This is all part of the thought discipline process described in the Opening Statement. In addition to helping you to think better, learning to recognize what phenomena involve which realms also helps you to identify and sort out the functions. Knowing the three realms, understanding how they are different and how they work together, facilitates the fourfold integration process. It helps you to separate and strengthen the functions, and then to unify them. The integration process can be better understood by including the law of three. Recall that the problem with the four functions at first is their hodgepodge intermingling, where one function tends to dominate others, and all get stunted and weak. The problem at first with the three realms is just the opposite. They are completely separate from each other, even alienated. The body and mind are disconnected, too far apart. When we are into our bodies, we tend to lose our soul and spirit. The cliche example is the muscle-builder with enormous body and tiny head, and even smaller mind and personality. Conversely, when into spiritual things, we tend to forget, even reject our body. Just look at some monks, nuns and priests. When into our psyche our personality, our soul we tend to lose both body and spirit. The problem is to bring these three separate worlds into one. We must strive to unite our physical consciousness, with our consciousness of our psyche and our spirituality. Again, like the functions, these three realms should be of equal importance. The spirit is not better than the body, and visa versa. But like the functions, we naturally tend to emphasize one realm to the detriment of the others. We need to observe our self and learn which one we emphasize. Then we need to make conscious efforts to boost the weaker realms. We need to bring the three realms into balance. For instance, an intellectual prone to the world of ideas would achieve balance with exercise, by developing the body. They also need to interact with people more and develop their soul. The spiritual tend to ignore the body, sometime even punish it for the sake of their spirit. They also tend to want to go live in a cave without the distractions of other people. The body and soul are as much our home as the spirit. All three realms should be cared for and respected.

Likewise balance must be sought by the physically-oriented, those who spend all their time concerned with their bodies, how they look, what they weigh, what they eat, and how they exercise. They should also be concerned with their mind and soul. What we feed our head is just as important as what we feed our stomach. A good heart is as important as a pretty face or healthy body. Finally, there are those who emphasize their social life above all else. They would rather talk than eat or read. They are constantly talking, to them self and others, and usually they are quite in love with the sound of their own voice. They are devoted to personal issues, to themselves and to intimacy with others. They take themselves very seriously and can talk about themselves for hours. The soul is important, but it is all too easy to become self obsessive, "overwhelmed with me". Both the body and the transpersonal spiritual elements must be included for the soul to develop harmoniously, for individuation to be possible. Another basic law of the individuation process is that failure to unite the three realms will obstruct the integration of the four functions. After the functions have been strengthened and separated, and are otherwise able to begin their backward trek to integration, they will not be able to do so unless the realms are also in a process of balancing and uniting. The total integration of consciousness into Awareness, super consciousness, as described for instance by Jung's individuation process, requires the three realms to be brought together into a unified field of awareness where each component supports the other. THE CASE OF: PAUL MACLEAN v. ONE BRAIN Many of the esoteric spiritual traditions taught the three realms in terms of each human having three different brains. For instance, the esoteric spiritual philosopher George Gordie, always spoke of Man as a "three-brained being". There was one brain for the spirit, one for the soul, and one for the body. In some traditions the spirit brain was thought to be the usual brain located in the skull. The soul brain was the heart, and the body brain some where lower, frequently in the sacrum (sacred bone). Along those lines many woman today believe that, for men at least, the third brain lies somewhat lower and to the front, with a separate mind of its own. Until recently Scientific thinking rejected the idea that man was a three-brained being as so much "hogwash". There was obviously only one brain, the one located in your head. Now we know better. Brain scientist Paul MacLean discovered that our skull holds not one brain, but three: the neonate, the limbic system and the brain stem with cerebellum. MacLean discovered that the tripartite structure of consciousness was built into the very structure of our brains! The spirit realm events were primarily processed in the brain stem, the soul realm in the limbic system, and body in the brain stem and cerebellum.

Each of the three brains is connected by nerves to the other two, but each seems to operate as its own brain system with distinct capacities. The fourfold nature of consciousness also seems to have a physical correspondence in the brain, in the four sides of the brain stem brain stem the right and left brain, feeling and sensing, producing theta and beta brain waves; and the hind and forebrain, thinking and willing, producing alpha and delta brain waves. As shown in the diagram on the next page of a brain crosssection, the brain neo-cortex is located at the top of the skull, the limbic system is in the middle, and the brain stem with cerebellum is on the bottom. The lowest brain, the brain stem and the cerebellum, is the oldest brain. It developed first in evolution. In simple less-evolved animals, such as reptiles, the brain stem and cerebellum dominate. For this reason it is commonly referred to as the "reptilian brain". This brain controls muscles, balance and autonomic functions, such as breathing and heartbeat. This part of the brain is active, even when you are in deep, dreamless sleep. The middle brain developed next in evolution and so is sometimes called the mammalian brain. Paul MacLean in 1952 first coined the name "limbic system" for the middle part of the brain. It used to be commonly referred to as the rhinencephalon or "smell brain," and for good reason because the center of this system holds the olfactory bulb. Then scientists discovered through electrode stimulation that there was more to this part of the brain than smell. When this part of the brain is stimulated with a mild electrical current various emotions are produced. Fear, joy, rage, pleasure and pain could all be produced at the touch of an electrode. Not that any one emotion has been found to reside in any one place for very long, that seems to change from day to day. But as a whole area the limbic system is definitely the home of emotions. It turns out that it is also the home of affective memories.

The brain on the top telencephalon called the neocortex, cerebrum, or sometimes just the cortex cortex is the evolutionary newcomer of the three brains. The higher cognitive functions which distinguish Man from the animals are in the cortex. Although all animals also have a neocortex, it is relatively small and unimportant. For instance, a mouse without a cortex appears fairly normal, a person without a cortex is a vegetable. In Man the neocortex takes up two thirds of the total brain mass. In animals it is much smaller than the other two brains. The cortex is divided into left and right hemispheres, the famous left and right brain. The left half of the cortex controls the right side of the body and the right side of the brain controls the left side of the body. So for instance if we move our right hand we use some part of our left brain. The particular place in the left brain can be mapped by using electrode stimulation. Scientists are now busy starting to map out the general contours of the cortex, although everyone's brain appears to be somewhat unique, and even the brain of one person changes over time. Paul Maclean was the first scientist to see the big picture and realize that the brain was essentially made up of three brains, each evolved out of the other. He called it the "triune brain." MacLean, now the director of the Laboratory of

Brain Evolution and Behavior in Poolesville, Maryland, says that three brains operate like "three interconnected biological computers, [each] with its own special intelligence, its own subjectivity, its own sense of time and space and its own memory". 6 MacLean thinks of the cortex as "the mother of invention and father of abstract thought". The old mammalian brain residing in the limbic system is concerned with emotions and instincts, the "Four F's": feeding, fighting, fleeing, and sexual behavior. As MacLean observes, everything in this emotional system is either "agreeable or disagreeable". Survival depends on avoidance of pain and repetition of pleasure. As for the oldest reptilian brain, MacLean compares it to a troll under a bridge in a Scandinavian fairy tale. It has the same type of archaic behavioral programs as snakes and lizards. It is rigid, obsessive, compulsive, ritualistic and paranoid, it is "filled with ancestral memories". It keeps repeating the same behaviors over and over again, never learning from past mistakes. MacLean, now in his seventies, has studied all kinds of animal behavior and dissected animal brains for many years. He now does so at his Laboratory of Brain Evolution and Behavior as part of the U.S. government's National Institute for Mental Health. MacLean's research led him to conclude that in Man the three brains produce three mentalities that are frequently disassociated and in conflict. He reached this Law of human consciousness not through introspection and philosophy, but primarily through brain experiments, mostly with animals. Like many brain scientists of his genre, most of his work has involved small furry rodents. One experiment he found particularly enlightening involved lopping off the small cortex of baby hamsters as soon as they were born to see what would happen. He got normal hamsters. The little neo-cortexless babies could still play and nurse, and as adults they would care for their babies. None of this seemed to be at all dependent on the cortex. But then he went a little further and also cut off the newest part of the limbic system, the cingulate gyrus. Then he found that these hamsters could not play. They were like lizards and lacked the ability to nurture their young. He discovered that the ability to play arises with the limbic brain. He could not cut up a human brain at birth of course, but he could study humans with various brain disorders, such as epilepsy. Some epileptics have electrical activity focused in the limbic system. These people reported that during such a seizure they would "have this Eureka feeling all out of context feelings of revelation, that this is the truth, the absolute truth, and nothing but the truth". He found that when the limbic system was activated with the cortex shut down it would also produce feelings of deja-vu, sudden memories, waking dreams, even religious conversions.

MacLean sees a great danger in all this limbic system power. The lowly mammalian brain of the limbic system tends to be the seat of our value judgments, instead of the more advanced neocortex. It decides whether our higher brain has a "good" idea or not, whether it feels true and right. In MacLean's words: The inarticulate brain sits like a jury and tells this glorified computer up there, the neocortex, "Yes, you can believe this." This is fine if it happens to be a bit of food or if it happens to be someone I'm courting - "Yes, its a female, or yes, its a male." But if its saying, "Yes, its a good idea. Go out and peddle this one," how can we believe anything? MacLean seems to have found a physical basis for the tendency previously noted in thinking, to assume that every insight you have, every connection you make, is true and correct. He has shown the biological basis for the tendency of thinking to serve feeling, to rationalize desires. MacLean warns us not to fall for the soul trap of the middle brain. The limbic system is likely to think anything is true, anything is sacred, and to build thought around desires. His insights underscore the need to think like a lawyer. Two thirds of our brain is cortex. It should be used to subject our thoughts and insights to critical scrutiny. Thinking should not be the slave of feeling, it should stand in its own right. You shouldn't leave your higher brain out of the value judgment process anymore than you should leave your emotions out of choosing a mate. BALANCING THE NEOCORTEX, MASTERY AND INDIVIDUALITY Not only do the three brains require balancing, but so too does the neocortex itself. The upper brain is divided into four quadrants: left brain, right brain, hind and fore-brain. The upper brain, neocortex, also produces four basic types of brain wave patterns: beta, alpha, theta and delta. The four consciousness functions seems to have a home in each of the four quadrants of the neocortex and brain waves types. Beta waves and the left side of the neocortex go with the sensing/waking function. Alpha waves and the hind-brain go with thinking/contemplation. Theta waves and the right brain go with feeling/dreaming, and delta in the fore brain with acting/sleeping. The four sides of the brain, and four types of brain waves, like the consciousness functions themselves which underlie them, must be balanced. This does not mean they should be averaged out and blended together. To the contrary, it means that each must be allowed its own place and time, but with equal strength and importance. Left Brain - Beta Waves

Front Brain - Delta Waves Alpha Waves Right Brain - Theta Waves

Hind Brain -

We have already seen how the consciousness functions must be disentangled, and then reintegrated and balanced. The brain wave correlation suggests that measurements of brain wave activity over the course of a day, or longer, may someday help us to monitor our progress in this work. Bio-feedback already has limited use today in consciousness research and in the diagnosis of physical and psychological disorders. In the future it should become an even more important tool of health to facilitate the individuation process. Brain research has also shown that the two sides of the cortex, the left and the right, are in a particularly strong polarity. This polarity includes both the front and back of the brain. This division of the brain into two halves provides a physical basis for Jung's differentiation into introversive and extroversive personality types. Right Brain - Front Brain Left Brain - Hind Brain INTROVERSIVE EXTROVERSIVE This basic division of the brain into left/hind and right/front sides has significance beyond personality. The brain's left-right polarity must be understood and overcome. If the two sides of the brain are not brought into balance, the integration process cannot be completed. For the average person today, awareness is stunted because they are trapped in the left brain. 7 Illnesses of all kinds then result from the stagnation of too much left brain order, and not enough right brain chaos and emotion too much daytime consciousness and ego, and not enough nighttime awareness and Self. How do we escape from the left brain to achieve wholeness and balance? We cannot just use our left brain faculties to develop our right brain. The corpus

callosum is not so easily overcome. It turns out that the only sure route from the left brain to the right brain of the cortex is down through the body, into the lower brains, especially the body brain the brain stem with cerebellum. The development of body Awareness allows an escape from left-brain-dominated consciousness. Consciousness is in the Head, Awareness is in the Whole Body. In order to experience and live in Awareness, we have to shift the emphasis from ego in the head, to Self in the belly the center of movement situated at the level of the Sacrum, the "sacred bone," also called the "Hara". This is why whole-body awareness is a critical step on the path of Wisdom. Body awareness Hare the realization of the full potential of the reptile braiHare Hare must be attained by all who would escape the left-brain limitations and fulfill their full human potential. In addition to knowledge of the body, we need to know our soul and spirit. Thus while the Path of Wisdom begins in the body, it leads to the soul and the spirit. The soul work concerns creation of a dream body by realization of the limbic brain. This requires the strengthening, balance and tuning of the natural energies of the body. This is discussed in detail in Chapter 9 on the laws of spiritual energy. The spirit work has to do with remembering your meaning in life by development of the whole cortex. The fourth step on the Way of Wisdom is to harness the will to apply all three realms for the benefit of humanity, not just personal development. The last step requires whole-brained participation in civilization. It means to take public action in culture and history. This is summarized in the chart on the next page showing the four steps on the Way of Wisdom.

In the integration process, the last step on the Wisdom Way - the critical step from left-brain Consciousness to full-brain Awareness, where the two sides of the neocortex are in balance - can only come at a certain stage in development. Looking at psychological maturity as having three basic steps of Child, Student and Adult, it can only come in the last step of adulthood. The Child is primarily in the right hemisphere, dream fantasy, play and imagination. We all start out this way at birth. The next stage is the Student stage. Most people grow up out of the Child stage, shift to the left brain, and enter the Student stage. It involves schooling where you learn the local cultural consensus. The problem is, most people never get out of the Student stage. They never even start the Wisdom way. They are always trying to adapt at the expense of their personal motivations. They fit in and try to succeed. They go deeper and deeper into the consensus trance. They lose touch with their own wishes, desires and motivations. They become what society or their parents want or expect them to be, not what they truly want to be. They never really grow up and find their individuality and true inner essence. They instead live small selfish lives with a false ego identity, a little "I". They never mature to adulthood where they are connected with their total Self, their potential role in the Universe. You could say they are asleep to life, hypnotized by the local cultural customs. They are literally trapped in their left brain. To escape they must grow up and become a self organizing Adult. Only at this stage does the integration process begin. Adult - Master Whole Brain Creative Freedom

Apprentice-Child Student-Companion Right Brain Left Brain Play Dream Cultural Consensus The third stage of adulthood is best understood in the context of the medieval Artisan tradition, still present in many trades and professions today. It has three stages of Apprentice, Companion and Master. The first stage is the Apprentice who trains under a Master craftsman to learn the basics. He works under a Master or mentor as an unskilled assistant. The Companion is equivalent to the second stage. He has completed his apprenticeship, knows the trade, and typically works with a number of Master Artisans to learn more skills and refine those he already knows.

You become a Master an Adult v and have apprentices of your own, after you are well established and have complete mastery of your craft and your life. This presupposes a return back to the right hemisphere with the left now fully developed and intact. A shift to the right brain before the left is strong and fully operational is premature and can not succeed. The Master has a strong ego, but the ego is fundamentally different than before. The ego has changed from a false self image into a functional organ, a persona for creative action, in teaching or some other form of service to humanity or the Earth: the fourth step on the path of Wisdom. The ego is now in touch with the Self, but is not selfish. The ego is no longer apart and alienated from others, but is identified with a transpersonal whole. It seeks to benefit all humanity by fulfillment of the person's unique potential, their true Ego, or big "I" connected with all others. As Arnold Keyserling says, being a Master is a personal decision, it cannot be taught. It has to be induced by another Master using subliminal method . Left-brain, head-centered, ego-dominated consciousness is human functioning at the lowest level. It is constrained potential equivalent in chemistry to the ground state of the atom where all electrons are in the lowest energy position. To reach awareness and attain mastery you must increase your energy level by tuning into the body, and creating a kinesthetic dream body. The energy body is created by the limbic brain and the right brain of the cortex. It comes from out of chaotic imagination. There are hundreds of methods procedures to do this, to take this second step on the way of Wisdom. For instance, there is the energy work component of PrimaSounds music where the chakras are tuned, strengthen and balanced. This is described in detail in my book Chakra Music (Volume 4 of the School of Wisdom Series). The bioenergies once created then become a Vehicle of Awareness. The energy body links the conscious ego with the total Self. Then a new "I" linked with All can develop, create and act. The ego is transformed, liberated from petty self centeredness, to concern for humanity as a whole. The meaning of your life then begins to become clear as all sides of the neo-cortex start to work together. As the integration process concludes and the subtle Sybils fade, your special work for all of humanity begins. You begin to see your life in the context of history and a larger Universe. The final transcendental step into the spirit of the times is taken. This is the path to reality, to fulfillment of our full human potential. You begin as a student from out of the left brain of the neo-cortex, to down below to the body and body awareness. Then the way goes back up again, through the limbic system and back into the right-brain of the neo-cortex Symbols the "far-out" Self, and the development of energy awareness. This Path then leads on to mastery with a fully-developed and balanced brain. We then know who we are, all sides of our self, and we know what to do. As a Master of our Self the process of integration of consciousness can be completed. The big questions of life can be answered and personal fulfillment and enlightenment attained.

The Path again moves on. Action in service of the Earth and all of Mankind becomes the focus. The integration process the Way can thus be seen to travel full circle, but as a spiral. It starts from the little "I", the disassociated ego in the left brain doing its little business in the world. Then the way goes down to Awareness, back up to the Self in the right brain, then on to true individuality, using the whole brain. The last step is the real Man or Woman the actualized being with an Ego in tune with Self. The Way no longer ends from ego to Self, as in most religions, but travels on to individual fulfillment and mastery/adulthood the big "I" identified with the whole Universe. Our highest potential is no longer sublimation to the infinite and the loss of personal identity. It is affirmation of our unique individuality in tune with the infinite by carrying out our sacred Work. Thus the end is like the beginning. The realized person has an Ego, but not like the alienated ego he had when the journey began. Now the Ego rests on integrated consciousness and a whole Self. The Ego is in tune with the infinite, with all of the cosmos. The work of the big "I" is not the business of success which preoccupied the little "I" when the journey began. In the next loop of the spiral our Work is completely different. It serves the species, the Earth, all and everything. THE CASE OF: JEAN HOUSTON v. CONSTRAINED POTENTIALS A modern master of the procedures for this awakening is an American psychologist and philosopher, Jean Houston. She has devoted her life to exploring all sides and levels of the brain. Her adventure began in the context of academia. She first earned a doctorate in Philosophy with a special interest in history. Then in the early 1960s she obtained a doctorate in psychology. While in the graduate program in psychology in New York city she became involved in a project to study the effects of the drug LSD-25 on human personality. The chief investigators in the LSD research project were physicians. They needed Jean's participation for her background in the humanities to help them understand the reoccurring mythological themes of subjects on LSD trips. In this project Jean met her husband to be, Robert E. L. Masters. They worked together for many years on this project until the drug was outlawed. This project opened them to the deeper dimensions of the psyche and the full extent of human potential. In 1966 Jean Houston and R. E. L. Master wrote their provocative and controversial book, The Varieties of Psychedelic Experience, documenting their work with these mind altering drugs. Jean and her husband had guided or observed over 206 psychedelic sessions, most of which were with LSD or

peyote. With this drug research they explored all three brains and all four sides, delving deep into the collective unconscious. Their discoveries were astounding. When used properly they found that LSD would awaken most anyone from the consensus trance, greatly expanding their consciousness and awakening previously-unsuspected potentials. Many of their subjects, and they themselves, had profound positive experiences of transcendence. In many cases this expansion of consciousness culminated in a peak state of pure Awareness, or union with God, the mystic experience behind what Aldous Huxley called the "perennial philosophy". 8 Jean Houston and Robert Masters developed very powerful procedures using LSD which allowed them to explore the brain and invoke religious experiences of union with the infinite. Unfortunately their research was cut short by the politics of the time and legislation outlawing psychedelic drugs. The political, medical and educational establishment was not open to the vision of expanded potential inherent in work with altered states. Use of psychedelic drugs, even scientific experimentation by doctors, was outlawed by an uptight American society. Many were alarmed by the radical work of other less responsible psychologists of the time, such as Harvard University's Timothy Leary. 9 He and a few others advocated the unrestricted use of LSD to immediately awaken a whole generation: "turn on, tune in and drop out." Despite the laws, hundreds of thousands of young people all over the world responded to Leary and the like. They turned on to these drugs, and they dropped out. How many really tuned into the inner world described by Jean Houston is another matter. In any event, a world wide psychedelic based drug counter-culture was born: hippies v. police. As a result most of society, the silent majority, began to fear these drugs even more and tried to suppress the psychedelic experience. The legislation of the sixties essentially tried to outlaw altered states altogether, and legally mandate the dominant "normal consciousness" of the culture. Human potential, drug-induced or otherwise, was too "far out" and new an idea to be accepted. Most psychologists then sounded like Freud talking to Jung. Although they had no personal experience with psychedelic drugs, they warned of the dangers of insanity. Many "scientists" supported the popular hysteria of the time and advocated the suppression of all research and scientific experimentation. Houston and Masters and others saw the inherent dangers in such fear politics. They knew that legislating consciousness would lock people into limited potentials. It would rob them of their inherent right to expand and grow as individuals. Unlike Leary and others who fought outside of the system, and eventually went to prison for their beliefs, Houston and Masters remained in the establishment to try to counteract the fear politics. They developed nondrug, legal alternatives to invoke altered states and liberate potential. The ill-

fated attempt of the sixties to legislate a state of consciousness was defeated. The human potential movement was born. The laws of the sixties did not stop drug use, of course, they just interfered with the responsible leaders and guides in the area, such as Houston and Masters. This is why the scholarly and scientific approach of Houston and Masters contained within The Varieties of Psychedelic Experience (1966) was important to the many people who experimented with psychedelic drugs. In the late sixties, and early seventies, millions of people around the world continued "underground" the psychedelic exploration begun by Houston and Masters. Much of the experimentation was reckless and haphazard. The lives of some people were destroyed, or lost. Still, the lives of many others were profoundly touched by the psychedelic experience. The Varieties of Psychedelic Experience served as an invaluable, sober reference book for many underground experimenters. So too did Jean Houston's next book with Robert Masters, Psychedelic Art (1969), containing paintings and drawings depicting, and inspired by, the mind-expanding drug trip. This art work bears a striking resemblance to the "fractal art" developed in the new Science of Chaos discussed in Chapter 6. Jean and her husband moved beyond drugs and conformed to the laws, but did not abandon their work with altered states. In my view this is the best course to follow. As a lawyer I must, and do, counsel compliance with the local laws of state. Fortunately there are many other, safer ways to expand consciousness without the use of drugs. Look for legal tools. PrimaSounds, for instance, is one such tool which gets you high quite legally with the use of sound vibrations. There are many others that do not carry the risk of jail time and the paranoia that goes with it. Houston and Masters left academia and formed a private foundation to develop alternative non-drug procedures to stimulate and awaken all sides of the brain. In Jean's words: 10 In 1965 Robert Masters and I formed the Foundation For Mind Research to continue a non-drug exploration of these areas. Seeking clues to human latency in many fields: history, literature, anthropology, physiology, and brain and mind research; we began to develop many methods of evoking the enormous latent potentials of the body-mind, which too often culture and education have inhibited, or altogether blocked. Working with hundreds of research subjects since 1965, we investigated methods with which the body can be psychophysically rehabilitated and a physical functioning that more closely approaches the optimal can be achieved. We explored the experimental and pragmatic value of altered and expanded states of consciousness, alternative cognitive modes, new styles of learning, thinking in images, thinking kinesthetically, time distortion, and the evocation of the creative process. This work has been fertilized by a variety of

techniques ancient and modern: the programming of dreams, the voluntary control of involuntary physiological states assisted by biofeedback and autogenic training, the many varieties of neurological reeducation, and even the induction of religious and other peak experiences, as well as many other varieties of innate mental and physical capacities, all available to, but rarely used by, most human beings. Jean Houston has written many books about the alternative procedures she and Robert Masters developed to transcend the limits of ordinary consciousness and realize full potential. The first of these was Mind Games (1972) by Houston and Masters. It describes many non-drug methods and procedures to get out of "normal consciousness" and explore all sides and levels of the brains. Another book with Masters, Listening to the Body (1978), describes more procedures they researched from the past, and developed anew. They concern the general strategy described before of going down into the body to get from the partial left brain and into the whole brain, right and left. Thanks in large part to Houston and Masters, and others like them who worked within the establishment for change, the misguided attempts of the sixties to legislate consciousness have failed. The legal rights of Americans and others to develop their full human potential have been protected. Only the ingestion of controlled substances is forbidden, and this is not necessary to expand consciousness. Jean Houston's work since the early psychedelic days has been prodigious. She has authored many more books and established herself internationally as a leading teacher in the area of consciousness. Her work emphasizes the legal procedures to apply the Natural Laws discussed in this book, particularly the procedures of myth, imagination and poetry. She continues to explore the importance of myth on development of the whole brain, following in the steps of Carl Jung, Joseph Campbell and others. In Jean's words: An emphasis on myth and story began to be essential to my work since about 1980. I discovered that one could go further and deeper with human capacities development work if it was encoded in myth. This is because the Great Story inherent in many myths provides the template for transformation. However ancient, myths carry the coded matrices of the next steps in human development and evolution. In the 1980s Jean Houston served as president of the American Humanistic Psychology Association. At the same time Arnold Keyserling was president of the European counterpart organization and the two worked together in numerous seminars. Jean has also served on the Faculties of Psychology, Philosophy and Religion at Columbia University, New York University and the University of California. Today Jean Houston travels the world giving workshops for thousands of people to teach the procedures to apply the laws of consciousness. As the quote shows her special emphasis now is on the use of myths as a tool.

Jean believes that there has already been prodigious growth in the emotional, psychological, spiritual and ecological capacities of Mankind since the sixties. In her view the world is on the verge of achieving a high level of civilization. She understands herself and others as Earth stewards, responsible for our evolutionary and biological government. She is optimistic that we can fulfill our historical destiny to harness technology and act as responsible stewards of the Earth. Much depends upon whether each individual can continue to increase their own unique capacities. The importance of liberating full potential and individual mastery is now recognized by millions of people around the world. The cultural movement concerned with this has become known as the "human potential movement." In one sense this book is a lawyer's perspective of this movement, setting out the basic Laws of fulfillment of human potential.

FOOTNOTES TO CHAPTER FOUR

1. Linda Donn's book Freud and Jung: Years of Friendship, Years of Loss provides an excellent and objective description of the fascinating and complex relationship between Freud and Jung. It also treats in a fair way Jung's relationship with the Nazis and his near treatment of Adolf Hitler. Also see: Freud: A Life for Our Time, by Peter Gay, an excellent and impartial biography of Freud. For direct evidence of the rather immature way in which Jung handled the deterioration of the relationship with Freud, see the collection of the letters between Freud and Jung published in the Bollingen Series XCIV of Princeton University Press: The Freud Jung Letters. For Jung's own explanations of his actions towards Germany before World War II and his comment on Jewish psychology, see Jung's correspondence at the time, C. G. Jung Letters, Bollingen Series XCV:1. An excellent historical account of the relationship between Freud and Jung which also goes into the impact of Jung's affair with an early patient is found in A Most Dangerous Method: the Story of Jung, Freud and Sabina Speilrein, John Kerr. 2. See for instance Jung's articles in the group's journal, Zentralblatt : "The Jew, who is something of a nomad, has never yet created a cultural form of his own and as far as we can see never will, since all of his instincts and talents require a more or less civilized nation to act as host for their development." (1934) 3. It is widely acknowledged that due to a traumatic homosexual encounter in his youth, Jung had trouble with close relations with other men as an adult, particularly the very intense and sometimes sentimental Freud, and throughout his life, most of Jung's intimate friends were women.

4. Jung's mistresses no doubt also helped with his insanity during this troubled period, and indeed, throughout his life. It was an accepted practice in Switzerland. However, when his favorite mistress, Toni Wolff, actually moved into the Jung household and lived openly with the family for many years, he was indeed charting new ground. Apparently with his international prestige as a doctor and his intense privacy and reserve, he was able to get away with this unusual arrangement. 5. The Structure of the Psyche (1927); Mind and Earth (1927) published in Jung's collected works, Bollingen Series XX, Vol. 8; and Archaic Man (1930), published in XX, Vol 10. 6. These and other quotes of MacLean are from the excellent book on modern brain research by Judith Hooper and Dick Teresi called The 3-Pound Universe. 7. Among ancient Man the problem may have been the reverse, namely dominance by commands heard from the right brain and obeyed as the voice of God. See for example Julian Jaynes' The Origin of Consciousness In the Breakdown of the Bicameral Mind. Even today there are many who have not developed their left brain sufficiently to be ready for a shift back into the right brain. 8. See for instance Aldous Huxley's The Perennial Philosophy (1944). Huxley also wrote The Doors of Perception (1963) based on his psychedelic drug experiences. William James' had previously described the perennial philosophy of the mystic experience in his Varieties of Religious Experience (1902). 9. The Politics of Ecstasy, Dr. Timothy Leary (1965). 10. From the Preface to the first edition of Life Force (1980)(1993), Jean Houston.

Laws of Coherence
Chapter Five of Laws of Wisdom

Arnold Keyserling was the first modern philosopher to discover the basic constitutional Laws by which we can attain mastery and true individuality. As he sometimes puts it, these are the criteria by which we can attain " coherence in a chaotic world". In philosophic terms, he searched for and eventually found the "a priori synthesis" or long-lost "philosopher's stone". It is a kind of mental grid which underlies all human knowledge and makes coherence possible. Philosopher's throughout history have searched for such a basic mental schemata. Many before have claimed to have found it. For example, the great German philosopher, Immanuel Kant, made the claim based on his "twelve categories". Perhaps his claim was valid, but his system, like that of many others, was flawed for many reasons, primarily its over-complexity. The structural laws underlying all knowledge and coherence should be elegant in their simplicity and generality, just like the basic laws of Science in the physical world. Keyserling's discovery is just that, simple, yet comprehensive. He calls it the Wheel. In the context of the laws of the United States, the Wheel in Wisdom Laws is equivalent to the U.S. Constitution. It is the general law which underlies and controls all of the many other specific laws of the land. The Wheel forms what Arnold Keyserling likes to call a "keyboard of thinking". In essence the Wheel is a combination of the four functions of Carl Jung with the "three brains" of Arnold's principal teacher, George Gurdjieff. Keyserling discovered that by combining the four with the three, you create the twelve basic criteria of making sense of the world. Each of the four temporal functions combines with each of the three spatial realms: 1. SOUL - WILLING 7. SOUL - THINKING 2. BODY - SENSING 8. BODY - FEELING 3. SPIRIT - THINKING 9. SPIRIT - WILLING 4. SOUL - FEELING 10. SOUL - SENSING 5. BODY - WILLING 11. BODY - THINKING 6. SPIRIT - SENSING 12. SPIRIT - FEELING This simple system works to allow a coherent understanding of the world because it mirrors the basic structure of the Universe itself. The twelve function-realm categories of the Wheel, plus the thirteenth "non-category" of pure awareness - emptiness at the center of the Wheel - constitute the basic criteria of understanding. These thirteen - zero through twelve - constitute the

basic building blocks by which the Universe is ordered. The union of the four functions with the three realms creates the twelve basic components of the universal mind-map. They are shown as the twelve sections on the outside of the Wheel, shown on the next page, and serve as the primal tool of orientation.

THE WHEEL

Click on the Wheel above to take a "Wheel detour."

The key to understanding the twelve archetypes of the Wheel comes from understanding the thirteenth, or zero criteria, found in the center of the Wheel. We call this center "Awareness" in difference to "Consciousness" which concerns the twelve. Awareness is the dynamic state of inner silence of the

listener who hears and comprehends. It is the center around which the Wheel of fortune spins. Awareness, together with the twelve states of consciousness the four functions and three realms - make up the basic concepts upon which the twelve-fold bridge to coherence is based. THE CASE OF: ARNOLD KEYSERLING v. THE TOWER OF BABEL Born in 1922 the son of philosopher and author, Count Hermann Keyserling, and the great grandson of Chancellor Bismarck, Arnold Keyserling has all of the worldly titles - Professor of Philosophy for over 30 years, past President of the European Humanistic Psychology Association, author of over fifty books, keynote speaker at congresses around the world. But behind these honors and distinctions lies an unpretentious and earthy "language teacher". He speaks fluently in English, German, French and Italian, and loves nothing more than to teach anyone hungry for real wisdom. He will teach anywhere, any time, and has been known to fill dozens of napkins at dinner with his esoteric charts. An evening with Arnold is like an intellectual whirlwind, challenging and stimulating in the extreme. So long as there is good food and drink at hand, he never seems to tire of feeding the minds of all around him. After spending some time with Arnold first as a student in Vienna in 1971, and eventually as a friend and co-author in the 1990s, I realized that he was not really teaching philosophy, religion or psychology as subjects per se although it appears that way on the surface and he has a vast knowledge of these subjects. His real endeavor was to teach a kind of "meta-language" made up of words, symbols, numbers, geometry, tones, colors and images. No matter whatlanguage Arnold is teaching in, be it English, German, Italian or French, he is really teaching another language altogether, a meta-language based on the archetypes of the soul. He is teaching the Wheel. With this meta-language it becomes possible for a person to figure out their own, perfectly-correct answers to the "really big questions" in life. Language and thinking can then become a bridge connecting you to reality and to others. The meta-language is what Arnold calls the "knowledge behind the knowledge". It is a tool of universal translation by which the common denominators in all religions and philosophies can be seen. With his metalanguage the Tower of Babel which separates the many world traditions comes tumbling down. At the beginning of his autobiography, From The School of Wisdom to the Wisdom of the Wheel, Arnoldsummed up his life's work so far: I have had great luck in my life. I have known the value of the past. My family memory through my Grandmother reaches back to 1860. I have witnessed the

destructive aspects of revolutions without their having destroyed me. Today I have the intuition that for the striving Man everything will lead to fulfillment. I know the old and look for the new. I am in contradiction to no tradition and no revelation, but my starting point is limited to that of every person. I am a language teacher. I am looking for the common grammar, for the common denominators. The story of Arnold's realization that he is, in essence, a language teacher, begins where he first learned to speak at his father's institute, the School of Wisdom. His father, Count Hermann Keyserling held the School of Wisdom in his home in Darmstadt, Germany. There Arnold was exposed to creative, nonconsensus ways of thinking from early childhood to young adulthood. Thinkers and writers such as Jung, Wilhelm, Rabindranath Tagore, and Hermann Hesse met at The School of Wisdom in the Keyserling home in the 1920s and 30s. When the National Socialists took control in Germany they closed the School of Wisdom and the Keyserling family became official enemies of the Nazi state. It reopened after the war and exists even today in the U.S. The full story is contained in the last chapter. Arnold's father, Hermann Keyserling, started the School of Wisdom as an attempt to live and teach world philosophy. He defined his aim " as life in the form of knowledge". Arnold as a child was influenced by his father to have, in his words, "an inner certainty that the world makes good sense and I can know it. Also, in my later life, I never doubted this for a moment". The influence from his mother was different. In his words his mother "was tempted by the conviction that the work of her grandfather, Bismarck, was betrayed, and we do not live in the society which should exist". As a result of these two influences "on the one hand, I always had confidence in the world revelation, and on the other hand, despair that the existing society, in my case National Socialist Germany, was a fatal mistake". Arnold grew up with the great gifts of a child of the School of Wisdom, the gifts of language and an open mind. But by his early teen years the gifts of association with the School of Wisdom turned to a curse, as an entire country fell into insanity and the Nazi's assumed power. Then he, his family and the School of Wisdom became hated enemies of the state, persecuted officially by the government, and in poor Arnold's case, unofficially by his peers. They delighted in abusing him, both physically and mentally. Arnold withdrew, and as he observed later, he became incapable of defending himself from the taunts and beatings of his peers. It was only due to his family's importance in

German history through the Bismarck connection that the Nazis did not dare to have them imprisoned or killed. As a result of his excellent early training, when Arnold was forced to retreat from the insane world around him, he ended up journeying deep within at a very early age. He had his first mystical experience as a teenager when reading Paul Brunton's book, Secret India, in the part where the author describes his life with the greatIndian Guru, Ramana Maharashi. Brunton had an intense peak experience with Ramana Maharashi which he describes in his book. In Arnold's words: When I read about Brunton's peak experience, I myself went through a transformation. I experienced transcendent reality. An enormous joy came to me in view of this reality and it made all of the actual unpleasant circumstances tolerable. I experienced myself as part of a great Whole. Later in 1940, at the age of 18, the Nazi's forced Arnold out of law school, and drafted him into the army. Arnold proved to be totally inept at military service and although a Bismarck, remained a private throughout the war. Amazingly he went through the war without firing a shot and never even saw the front or fighting of any kind. In 1943 he was sent to Brussels to listen to the radio, and he then had a lot of time to concentrate on reading. He studied his father's books, and then read the great Russian books about religion and philosophy, and finally read psychology, especially Carl Jung. Then in Brussels he discovered the work of Henri Bergson which had a profound influence on him and led to his first vision of the Wheel in 1943 at the age of 21. In Arnold's words: When reading Bergson's book, Matiere et Memoire, I had a strange experience. I sat in a coffee house opposite to a mirror and suddenly I had the waking vision that I was on a carousel where the figures were under a giant Wheel. I went into the center of the Wheel and it stopped. At that moment all my preoccupations vanished. In an unbelievable and unintelligible way I experienced another stage of consciousness with a force which went beyond the experience of Ramana Maharshi. This gave to me the courage to go on living. But what did I experience? In Jung's books I had read that the appearance of the crossed wheel or the circle which stops is the sign of a psychological integration. The integration which I had witnessed was a practical one, and up to the end of the war I was in a euphoric state in which I was able to cope with any situation. The most astonishing things happened to me. I could only accept this as help from the beyond. Near the end of the war he walked away from his army barracks and eventually surrendered to a prisoner of war camp. There the Canadian commandant

happened to know his father, and the two of them passed away pleasant weeks drinking together and playing cards. Near the very end of the War the Canadian's intercepted a box of money intended as pay for the German army. They tried to give the money to the local population, but they were too afraid to accept it. So they offered the money box to Arnold, who gleefully accepted it and was then allowed to go. So at the end when his enemies, the Nazis, were falling, Arnold was free with their gold in his pocket. He and the spirit of the School of Wisdom which he embodied had survived and conquered his tormentors. Arnold spoke many languages even then, and managed to obtain a variety of military passes. With these he traveled freely through the many military occupation zones after the war and had many adventures. In Germany he rescued his mother and father who managed to survive the war, but were in illhealth. Then he persuaded the new government of Austria and the occupational powers to allow his parents to settle in Tyrol and reopen the School of Wisdom. Arnold concerned himself with the logistics of reopening the School of Wisdom, however, its renaissance would have to wait. Just one month before the official reopening, on the 26th of April, 1946, his father died. The School opened without the Count, and Arnold carried on the tradition without his father for several years, but his heart was not in it. By 1962 Arnold stopped using its name and the School of Wisdom remained only as a library and archive of Count Keyserling's. This did not change until 1992 when, with Arnold's help, I again picked up the torch. This is discussed further in the Closing Statement of the book. The death of his father posed a fundamental question for Arnold which he spent the next twenty years of his life trying to answer: How can I unite the preoccupation with my father's work with my own endeavor, to unite it with my transcendental experiences? Arnold understood his father's work as an unsystematic attempt to create a vision of a new spiritual world order which included the philosophies of all cultures of the world. Count Keyserling's starting point was world philosophy, the basic conviction that "the world is full of meaning, and that all cultures are derived from a common ground". Hermann Keyserling implicitly assumed the common ground, but according to Arnold, he did not take transcendental statements seriously because he had no experience of them. The counsel of Arnold's brother, Manfred Keyserling, helped him to begin to find the solution to the big question of transcendence and world philosophy. Manfred suggested that Arnold use visions as a schemata of order. Visions then started to come to Arnold, much as they had come to Carl Jung before him. They culminated in a mysterious vision

symbolizing his life where he "saw five strange pictures: a Buddha with two heads, a sun underwater which changed into a chair, a speaking mouth with eyes, and a green parasol with seven white steps that looked like a Tibetan mountain palace." This was a time of deep confusion and turmoil for Arnold. His money was running out and he could find no work. Then he happened to go to Paris where he met an old man who changed his life, the first of the two heads of Buddha. Here is Arnold's description of his first meeting with the remarkable George Gurdjieff: I had never heard of Gurdjieff and the statement of my friend, that she knows a Russian master, filled me with suspicion. Nevertheless I accompanied her one evening in the Salle Pleyel where he taught these techniques of movement. I always remember how strange it touched me when Gurdjieff entered the hall. It was like a purple light. Here I encountered the first old man who was as I had always wished it to be: an example of complete presence and dedication or empathy. The same evening I went with him to his flat and took part in a reading of his book, All and Everything. Around 3:00 in the morning all of us were invited to a wonderful meal in which, according to a certain ritual, one had to drink to the health of idiots. Gurdjieff discerned 24 idiots without explaining what they meant. Each had to choose one: normal-idiot, super-idiot, arch-idiot, square and round-idiot, zigzag-idiot who has five Fridays in the week, but two Sundays. On the well being of each idiot, one third of a wine glass of pepper vodka was drunk. During the meal Gurdjieff told stories which were like Zen stories. All of us listened without saying anything. For me Gurdjieff was a man of unbelievable beauty. All the people supped, so to say, with their eyes on him. He told me I should come to every meal now; if I was not a pupil of his, I would be a good companion with whom he wanted to eat and drink. This naturally put me in complete enthusiasm. For the first time I experienced outwardly the mood of reality which Ramana Maharashi had brought to me inwardly. One day Gurdjieff told me that his books would appear in many countries and that I was ready to publish them in German if he paid the cost. In that year and the following year I began an adventure. I translated Ouspenski's, In Search of the Miraculous, and published this and Gurdjieff's All and Everything. Both books had no echo whatsoever in the public. (Few copies were sold.) Of course, both of these books are famous today and can be found in almost all bookstores around the world. But at the time, they did not find many readers. Nevertheless, in translating Ouspenski's book, Arnold found important information, including the assertion that the Enneagram was, among other things, the structure of universal grammar. He also found clues in Gurdjieff's work concerning an ancient type of healing music that could have a direct

impact on human consciousness. His subsequent studies into music, language and grammar verified both these assertions. The story of his sucessful quest for the Lost Chord in music is told in the PrimaSounds webs. Here we will talk about his search for a universal language translation key. Again his quest was sucessful. Arnold eventually discovered exactly how Gurdjieff's Enneagram contained the universal structure of grammar. With this discovery he made a giant step in his development as a language teacher. He also made a giant step in his personal life, for at this time he grew close to the woman who would later became his bride, Princess Wilhelmine. She was also a student and close companion of Gurdjieff. Her story is told in Chapter Nine. After Gurdjieff's death on October 29, 1949, Arnold wanted to stay with the Gurdjieff groups. Unfortunately he found that most of Gurdjieff's other pupils were not interested in deepening his teaching. They only wanted to keep the tradition and the memory pure. Arnold turned to one of Gurdjieff's pupils outside of Paris, John Bennett. At Bennett's Institute in England everyone did physical work connected with different exercises of divided attention. For example, in sewing, feeling at the same time one's shoulder. With this one never gets tired, but the work heightens the concentration. Arnold participated in these exercises with joy. One involving listening provoked another profound transcendent experience. After the peak experience he found to his amazement that he could read other people's thoughts. He traveled the subways of London for days "reading men" until the sense capacity slowly faded away. Months later with Bennett's group he had a second peak experience which led to the same emphatic-telepathy phenomena. This one occurred when he was listening to a reading of Gurdjieff's third book, The World Is Only Real When I Am, while at the same time doing intentional breath exercises. I realized that I was not able to breathe with my stomach. Only after great effort did I suddenly reach the breathing point which the Japanese call Hara. In the same moment I felt an unbelievable joy. I felt like I was in a sea of fire. My experience of others was again of communion. My breathing had penetrated through into my stomach. Again the capacity of empathy stopped after a few days. After these experiences Arnold married Wilhelmine in 1950 and they moved to Vienna, Austria. There they met the next great influence in their life, the second head of the Buddha from his earlier vision, the composer Joseph Hauer. After some time with Hauer, Keyserling, ... recognized that the bridge between awareness and the world is created by seven components: sensing of the sense data, thinking of the words, feeling of the impulses, and willing of the forces. These four functions proceed in three realms: the imagination of the spirit, the personal relations of the soul, and the material data of the body. Consciousness is only possible when a time function, a process, unites with a space-like realm which stays the same in time. Thus twelve fundamental concepts appeared which are ordered

according to the [twelve-fold] cycle of musical fifths in the Wheel. To the seven and the twelve I added the nine impulses of speech. The Gurdjieff Enneagram is really the basis of generic grammar. It is not only the inside structure of a given language such as German, or French, but is defined by the structure of consciousness and is basic to all languages. In 1956 Arnold published his first book, Rosenkreuz, when he and Wilhelmine were living in Positano, Italy. Already the basic contours of the Wheel and his meta-language had been formed. Still, he had not yet discovered that his primary role in life was to be a language teacher. Due to his unfortunate experiences with National Socialist schooling, Arnold had a bad attitude toward formal education and school in general. He was a poor student in school and so could not imagine himself as a teacher. He only came to the profession out of economic desperation after he and Wilhelmene moved to India in 1957. After only a few months in India they found themselves with no money and no prospects of employment. They could not even pay the rent due on their modest room in Calcutta. When their landlady found out, she got the idea that Arnold could make money by teaching German to the Indians. She paid for a classified ad in the local paper, required payment in advance, and before Arnold knew what was happening, he was teaching German and the landlady had her rent. Much to his surprise Arnold found that he loved teaching language, his role as a professor of language was born. In his words, Very soon I realized that teaching is my only gift and that through the Enneagram and grammar I was able to understand and to teach a language deeper and quicker than with the usual teaching methods. Arnold and Wilhelmine remained in India where he studied during the day and taught German at night until 1962 when they returned to Vienna. In Austria when Arnold turned 42 his role as a language teacher broadened considerably. The emphasis went from teaching German to teaching the metalanguage behind all languages. He became a temporary instructor and eventually a full professor of Religious Philosophy at the Academy of Applied Arts in Vienna. By then, although never formally a Ph.D., he had acquired a vast body of knowledge in many areas, including philosophy, history, religion, language, science, music and world culture. His meta-language of the Wheel and the Enneagram allowed him to see how all fields of knowledge fit into a larger whole. By working on himself for many years in what Jung called the process of individuation, Arnold had gained an inner integration of consciousness and coherence which allowed him to hear beyond the Tower of Babel. He was awake and integrated. He learned to recognize the common denominators behind the apparent contradictions and differences of world culture. Arnold had the key of universal translation which allowed him to see the big picture. He was a generalist while the rest of academia moved ever further into compartmentalism and sub-specialties. For the next thirty years Arnold wrote a

book a year in German trying to explain this big picture and meta-language to a world whose ears were still clouded by the babble of differences and specialization. Only recently has the importance of his work begun to surface as the world slowly wakens to the new age of global consciousness. The full impact of his re-discovery of the Wheel as the key to universal translation remains to be seen. THE ENNEAGRAM AND WHEEL AS UNIVERSAL TRANSLATORS The inside of the Wheel is divided into nine parts connected by lines called the Enneagram. The Enneagram comes out of the Mid-Eastern Sufi traditions brought to the West by Gurdjieff. The ninefold structure is used with the twelve as a key to language, personality types, and other things. The law of a universal grammar behind all human languages contained in the Enneagram can be understood directly by using the Enneagram to help learn a foreign language. Arnold taught German this way for many years. The Enneagram, shown below, is an excellent thinking tool and key component of The Wheel as discovered by Keyserling. The thousands of languages of the world can all be translated, albeit sometimes very roughly, from one into another. The fundamental capacity for humans to communicate with each other across vast linguistic and cultural barriers arises from the fact that all humans are the same species. We all share the same brain structure, and types of consciousness. Our language is naturally shaped and limited by our brain structure. Keyserling, like the Sufis before him, discovered that this natural limitation and molding results in the nine categories of grammar shown on the Enneagram. With just a few notable exceptions, these nine categories underlie every language in the world. The grammar of the Enneagram is further explored in my book with Keyserling, Chance and Choice (Vol. 2 School of Wisdom Series) and will not be repeated here.

Keyserling discovered that the structure of our brain molds our speech, and our speech in turn shapes our mind. He found that the basic patterns of our mind and coherence are tied to language, and all are tied to the Enneagram and The Wheel. The essential criteria of our mind can be reduced to the three spacelike realms of language combined with the four time-like functions. These are the basic components of The Wheel. FOUR FUNCTIONS THREE REALMS 1 Sensing gesture 5 Body vocabulary 2 Thinking sounds 6 Soul communication 3 Feeling lateralization 7 Spirit poetry 4 Willing grammar The union of the four functions with the three realms creates the twelve basic components of Keyserlings mind-map.

This language Wheel is the basic gestalt of the mind and our coherent apprehension of reality. As Keyserling says "by entering into language, physical man born of woman becomes spiritual man born of the divine ". THE ENNEAGRAM AND WHEEL AS PERSONALITY GUIDES Keyserling not only discovered that the Enneagram is a key to language, but when it is associated with the Wheel, it is also a key to personality. Each of the nine categories of grammar has an energy component, an emotional drive or impulse associated with it. When a person emphasizes a particular energy one of the nine - they naturally have a personality type associated with that place on the Enneagram and the Wheel. The nine grammatical categories represent personal energies available to everyone. The last three categories 10, 11 and 12 - complete the twelve sectors of the Wheel. They represent energies that can only be tapped by taking part in a larger social movement or assuming an historical role. As shown below the last three categories pertain to the sentence as a whole, rather than parts of the sentence. Grammar Energy

1 Conjunction Healing - Unify 2 Noun Creating - Produce 3 Verb Knowing - Understand 4 Preposition Wish - Imagine 5 Adjective - Analyze - Distinguish 6 Verb-Person - Communicate 7 Pronoun - Fight - Initiate 8 Adverb - Assume Responsibility - Respond 9 Verbal Forms - Conceive - Invent - Actualize 0 Sentence: 10 Statement Affirm 11 Order Lead 12 Question Inspire The Enneagram system of personality analysis works for the same reason Jung's eight-sided system works: at any one time most people are unbalanced and "disintegrated". They are dominated by one or two of the basic impulses to the exclusion of most of the others. The exaggerated impulse is their type. This contrasts with more fully-actualized people with balanced, integrated consciousness. Integrated people are not a "personality type", they are awake to all forms of energy, all sides of them self. They are able to grow and change personality types, to diversify their character without identification to any one impulse. They learn and emphasize other personalities beyond the "one of nine" that happens to be the strongest for them by virtue of genetics and environment. They have awakened from the consensus trance. Once awakened the development of the twelve basic human potentials can begin in earnest. These twelve potentials twelve spokes of the Wheel are summarized on the chart below.

The goal is to awaken and master all twelve of the archetypal capacities. To learn to adopt or "put on" one of the personalities like a mask as the occasion requires. The particular mask worn at any one time allows the inner essence to shine through, with color and style. The fully-developed being is not attached to any of their twelve sides, or the various personality masks used to express them. They have broken the trance, awakened to their true inner dimensions. Instead of identification with the ego personality, they identify with the Self, the Essence of Being, the white light Sun "Zero dimension Awareness" behind all personalities, like an actor with a role. They use themasks or personalities as a tool to interact with other beings. When the Ego and the Self are in this type ofhealthy relationship, the positive traits of a personality type naturally dominate over the negative. Many books have been written on the Enneagram and personality types. Keyserlings system, learned directly from Gurdjieff, is

significantly different than the others now published. Our insights into Enneagram personality types are described in detail in our book Chance and Choice (Vol. 2 School of Wisdom Series). THE WHEEL AS GUIDE TO MATURATION In addition to the twelve personalities or energies, Keyserling discovered there are also twelve stages of individual development. This is the Law of twelve applied to the natural maturation process of an individualized, striving Human. These twelve stages map out our potential maturation over the course of a lifetime if we continue to integrate our consciousness, if we fulfill our potential. There are twelve seven-year stages over a life span of 84 years. The twelve seven-year cycles follow the complete change of cells in the human body every seven years. The twelve stages are potential. Many do not realize all of the changes, and a few geniuses may fulfill their entire life potential within a shorter time. A normal striving person, however, usually develops his full potential over the course of an 84-year life. People who live beyond 84 years either do so by involvement in an historical task or social role whereby they obtain extra energy to continue on. Alternatively, they start the cycle all over again, and revert back to a second childhood and senility. Again, we describe these twelve stages in Chance and Choice. During the twelve seven-year stages one type of personality is emphasized over the others. All may exist and grow over a life span, but at a particular time a certain type of capacity can more easily flower. Knowing where you are chronologically can thus help you to decide where to focus your efforts. THE WHEEL AS GUIDE TO CIVILIZATION The awakening and mastery of the twelve stages of life allows you to participate in what Keyserling calls the games of civilization. Again, there are twelve fields of civilization. This is to be expected because the forms of civilization naturally follow the forms of language, consciousness and personality. In the field of human creativity you can use language and life to transform the animal-human body from physical to spiritual. You tune into and integrate your various personalities, develop your capabilities and use your ego as a tool to play the game. This is the final creative level of the Adult/Master. This is the stage of fulfillment of the meaning of your life by service to the community. The Wheel again applies to bring order out of the apparent chaos of human civilization. Keyserling and others discovered that The Wheel has been known to Humankind for thousands of years as a key to understanding civilization. This is shown for instance by M.I.T. Professor of History, Giorgio de Santillana, and Professor Hertha von Dechend of the University of Frankfurt, in their book, Hamlet's Mill: an Essay on Myth and the Frame of Time (1969). By study of

myths, culture and philosophies all over the world, from very ancient tomodern, these scholars found a common denominator in the Wheel and the twelve historical ages discussed in the next section. The best known myth of the Wheel in the West is the Zodiac with its twelve signs. This is shown below with the proper placement of Gurdjieff's Enneagram. The meaning of the Zodiac as a measurement of time and orientation of our place in the Universe is also discussed in Chance and Choice.

The primal image of twelve has meaning on three levels: body, soul and spirit. The spiritual aspects of the Wheel are shown on the rim of the Wheel by Keyserling shown below. These represent the external pattern of civilization. The Soul aspects are shown in the middle of the Wheel the houses and represent the inner attitude towards life. Theseperspectives of the Wheel are shown in the Wheel of Civilization on the next page. On the page after thatthere is a chart of the twelve sectors of the Wheel also includes information on the body meaning. Here thebody is understood physiognomically (externally) and physiologically (internally) as twelve independent body systems. These charts provide a summary of certain elements of Keyserlings philosophy of the Wheel. For the full explanation of the twelve fields of civilization, and the body-soul-spirit elements, again see Chance and Choice.

STRUC TURE Soul Wiling Body Sensing Spirit Thinking

BODY Head/Brain Neck/Sense Organs Shoulders, Arms Hands, Lungs

SOUL Personality Possession s

SPIRIT Politics Art

Learning

Science

Soul Feeling Body Willing Spirit Sensing Soul Thinking

Chest/Stoma ch Back/Heart Abdomen/In testines Hips/Kidney s Sex Organ/Butto cks Muscles, Eyes Thighs/Liver

Home Children/ Mastery Work Communit y Death Detachmen t

Psychology Education Economy Law

Body Feeling

Business/M ilitary

Spirit Willing Soul Sensing Body Thinking Spirit Feeling

Ideas

Religion/Tr adition Organizatio ns Hierarchies Technology

Knees/Joints Legs/Skeleto n Feet/Spleen

Profession

Friendship Regenerati on Loneliness

Medicine

THE WHEEL AS GUIDE TO HISTORY Keyserling has also shown how The Wheel can be used to understand History from a broad, long term perspective. The longest time cycle known is the approximate 26,000 year cycle of the progression of the vernal equinox point. The cycle is marked by the apparent slow progression of the entire Zodiac as a whole in the sky in relation to the Sun. This slow movement of the stars is caused by the slight wobble or variation in the spin of the Earth around its axis. See any text on astronomy for further explanation on this phenomena. This cycle, 25,920 years to be exact, is known as the Cosmic Year, or Platonic Year. According to Keyserling this symbolizes the progression of the mental age of humanity as a whole. For each 72 years, or revolutions of the Earth around the Sun, the ecliptic advances one degree out of 360 degrees. Each of the twelve basic sectors is 30 degrees and lasts 2,160 years. This is a month in the Cosmic Year of the great Wheel of historical time (30*12=360). Each month in the Cosmic Year is called a historical Age.

History began with the first mutation jump from animal-man to human-man to Neolithic Man - with "spirit" consciousness capable of abstract speech. According to tradition and the myths of many cultures, the progression of the Cosmic Year has recently reached the mental age of 35 with the change into the "Age of Aquarius" Body/Thinking - Technology - and the beginning of the sixth house, the house of Work. This represents a true spiritual revolution which has radically altered society. Again, the use of the Wheel as a tool of understanding history, and the meaning of the New Age is fully explained in Chance and Choice and so will not be repeated here. To the best of Keyserling's calculations, the new historical era started on February 4, 1962 with a solar eclipse over New Guinea. At that time all of the planets, except for the trans-Saturanian ones, were located at 15 degrees Aquarius. The transition at that particular time is in accord with many traditions and myths. With this view there is no need for an apocalypse, and no need to wait for a future age of coming good. The New Age is already here, the potential is at hand, all that is needed is understanding and work to fulfill the new potentials. THE WHEEL AS GUIDE TO GEOGRAPHY The significance of The Wheel extends even further. Keyserling also discovered that The Wheel is the key to global consciousness. It allows understanding of how the different myths and religions of the world interrelate with each other. As Arnold Keyserling puts it, every land has another possible dream to overcome physical death. The religions of the world are placeoriented, they grow out of the land and are molded by its geology. The particular areas of the Earth itself seem to metamorphose the religions and people that come to live there. For example, in the remote past the conquering Aryan central Asian tribes eventually took on the local religions in India and Persia. More recently, the Europeans who colonialized many parts of the world were eventually transformed by the indigenous cultures they conquered. The Earth as a whole can be understood as a giant Wheel. The twelve sectors of the Wheel relate to twelve zones of thirty degrees longitude. Each is oriented to one of the twelve zones of the Zodiac, the cosmos as a whole. Again, this is illustrated and described in detail in Chance and Choice. THE CONSTITUTIONAL LAWS ARE HOLISTIC Keyserling's application of the Wheel to many fields of knowledge illustrates how a few simple "constitutional principles" can be repeated and recombined in countless ways to make up the near-infinite diversity of our worlds. Behind all of the differences lie a few simple components. For example, in consciousness the four functions and three realms, along with awareness, combine as building blocks of our complex and apparently-disordered world. Keyserling found the basic structure - the skeleton key - in the four times three combination of the

twelve-fold Wheel. The Wheel is equivalent to the Periodic Table of Elements which shows how all of matter is comprised of a few basic elements which are organized and aligned in a simple manner.So too does the Wheel apply to consciousness and human experience to provide a simple framework for holistic and coherent understanding. The Wheel is the paramount "Constitutional Law" from which the rest of the Laws of Wisdom are derived. The Constitutional Laws are holistic in nature because they are allencompassing, they apply to many fields of knowledge and phenomena. These Laws always fit into, and help explain the whole. When you see how the Wheel applies to a particular field of knowledge, you see how the Laws in that area fit into the whole and relate to the Laws in other areas. For instance, when the Wheel is applied to history, you see how history relates to all other fields of knowledge or phenomena. You can see a link between the Aquarian Age, the cultural field of technology, and the inventive personality type. Underneath all is the common structure of Body-Thinking. Theinsights you gain into one field of application of Body-Thinking, for instance, insights into the inventive personality, apply to strengthen and expand your understanding of another field, such as history. Everything fits together with everything else like wheels upon wheels with inter-meshing gears. Since a limited number of basic patterns - the Constitutional Laws - repeat throughout the Universe, it is possible for finite beings - us - to comprehend the infinite Universe. We can have a coherent understanding of it, we can make sense of it and our place in it. Without the conceptual grid of a few simple components, the Universe as a whole would be too complicated and chaotic to comprehend. Any comprehension we might gain would be incomplete and incoherent. The Universe would be like a giant jigsaw puzzle that did not fit together. We would be lost in the differences and distinctions. But since there are Constitutional Laws which underlie and govern all phenomena, each bit of the puzzle ultimately fits with every other, each in its own place and time. The Universe speaks in many tongues, but ultimately it is coherent, it makes sense and you can understand it. The Wheel conquers the Tower of Babel!

Law and Disorder The New Science of Chaos

By R.C.L Chapter Six of Laws of Wisdom

For more on Fractals and Chaos visit the School of Wisdom's Fractal Webs.

The outer world can often seem as chaotic as our inner world - our stream of consciousness. Coherence can all too easily elude us. We usually experience a convoluted flow of happenings and events. The fragmented, fractal nature of everyday reality, and people, is one of our basic problems. To use thinking to sort things out - to start making sense of it all - we must first find the basic structure to reality. The structure reveals the order underneath the chaos. The Four Attractors We have seen the fourfold nature of consciousness; the laws concerning the four functions and four brain waves. An equivalent fourfold law applies in the material world. This was recently discovered by scientists working in the new field of Chaos. They found that seemingly-chaotic, lawless actions in the outer world actually followed a hidden order. The order they discovered was fourfold. They found that all outer phenomena are governed by what they call the four "attractors". The attractors are forces which bring order out of disorder. They are called the point attractor, the cycle or circuit attractor, the torus attractor and the strange attractor. The attractors are in accord with the four functions: torus-sensing; cycle-thinking; point-feeling and strange-willing. They form a basic Constitutional Law of the outer world of nature.

The Point attractor depicted on the previous page is the simplest way to bring order out of chaos. With the Point attractor in play, an animal or thing is invariably drawn to one particular activity, or repelled from another, like the positive or negative poles of electromagnetic energy. With the Point attractor there is typically a fixation on one desire, or revulsion, and all else is put aside until it is satisfied or destroyed. With the positive attraction force all roads seem to lead to the same destination; with the negative repelling, all lead from the same place. A positive magnet drawn to negative, a pendulum slowing down with friction and air resistance, or more graphically, a young male dog around a bitch in heat, all demonstrate the workings of the point attractor. Like the feeling function it is a black-white, good-bad, pleasure-pain mechanism.

The Cycle or Circuit attractor depicted above creates order in a bipolar fashion. An animal or thing is drawn first to one thing, and then to another. An example is a circling magnet, first attracting, then repelling, then attracting again. Under this Attractor you cycle back and forth from a set of two or more activities. Although not as simple and direct as the Point attractor, there is still regularity and simplicity to the cyclic events. Another example is the predator prey systems where the respective predator prey populations cycle up and down in relation to the other. Its analogy in consciousness is the thinking function. Like objective thinking the Cycle attractor recognizes both sides and tends to

include a third - for example, the synthesis coming out of the thesis and antithesis.

With the Torus Attractor shown on the previous page there is complex cycling which moves forward. Thus while it repeats itself it is also different. With the Torus Attractor there is a high degree of irregularity and complexity in the pattern, particularly when compared to the Circuit or Point attractors, but unlike the Strange attractor, predictions can still be made. The pattern is fixed and finite, albeit quite complicated. Its analogy in consciousness is the sensing function - the complexity of sensations and sensuality. The Torus attractor is seen by the complex interaction of a number of interdependent species: the population of one predator species relates to that of the prey of its prey. For example, the size of the insect population affects the size of the frog population, which affects the size of one of their predators, the trout, which in turn affects their predators, the pike. Unfortunately, most humans are also subject to the complex but predictable influences of the Torus attractor, or the even more simplistic influences of the Cycle or Point attractor.

The famous Mandelbrot fractal shown above is the perfect exemplification of the Strange Attractor. This attractor is the basis of all Self Organization. We will explore its meaning, and the case of its discoverer, the mathematician Benoit Mandelbrot, later in this chapter . There is no apparent order at all to the actions of the Strange attractor. On the surface it appears to be pure Chaos. It is spontaneous; a-causal. But nevertheless, there is still order of a subtle kind which is created by this attractor. It is an order which only appears over time when looked at in the right perspective. Its analogy in consciousness is the willing function. For more information of the Attractors and their basis in geometry, see my book with Keyserling Chance and Choice. For general scientific information on the attractors and chaos see the best selling book by journalist James Gleick entitled Chaos: making a new science(1987). LAW AND DISORDER To better understand the attractors and how they fashion order from chaos, we have to understand the laws of disorder. This allows us to appreciate the inherent flexibility of Law. The new discoveries from the Science of Chaos make it clear that the Laws of nature are not rigid as once thought, they are flexible. The Laws of Wisdom, the Laws of consciousness and nature, are closer to the system of common law in effect in the United States and Great Britain, than the more rigid civil law systems in effect for the rest of the world. The civil law

system, originating from the Napoleonic Code, is based on statutes - on static written rules. The common law on the other hand, although it includes statutes, is primarily based on case law - on decisions made by judges considering unique facts, interpreting the statutes. As Judge Aldisert puts it, " The heart of the common law tradition is adjudication of specific cases". For this reason the common law isinherently flexible and changes with time and circumstance. As the great American jurist Roscoe Pound put it: "Law must be stable, and yet it cannot stand still". The common law flows from the facts of particular cases. From the cases come narrow rules of law, then slowly over time, broader principles of law are fashioned from the rules of many cases. In the oftenquoted words of law professor, Munroe Smith, in Jurisprudence (1909), The rules and principles of case law have never been treated as final truths, but as working hypotheses, continually retested in those great laboratories of the law, the courts of justice. Every case is an experiment; and if the accepted rule which seems applicable yields a result which is felt to be unjust, the rule is reconsidered. It may not be modified at once, for to attempt to do justice in every single case would make the development and maintenance of general rules impossible; but if a rule continues to work injustice, it will eventually be reformulated. The principles themselves are continually retested; for if the rules derived from a principle do not work well, the principle itself must ultimately be re-examined. Common law is not etched in stone, it is continually created anew. In fact, above the entrance to Yale Law School is the engraving: The law is a living growth, not a changeless code. The particular "hornbook" laws may vary and be modified as facts mold the law, demand exceptions or even the creation of new laws. The "Law" is a subtle, flexible thing which defies certainty and absolute predictions. As the great jurist Cardoza put it in his essay, Growth of Law (1924), "When uniformities are sufficiently constant to be the subject of prediction with reasonable certainty, we say that law exists". Cardoza recognized that certainty of prediction was never absolute, that in any one case therule of law could err. For Cardoza, as for today's modern physicist, Law is a matter of probabilities, not certainties. PARADIGM SHIFT IN SCIENCE The new discoveries of the Science of Chaos, and the Scientists in this field "Choaticians" as the movie "Jurassic Park" calls them - are revolutionizing the world of science. The discoveries of Chaos teach us that Newton, and indeed almost all of the pre-chaos scientists, were dead wrong in their basic view of the Universe. They thought that there was a predictable cause and effect for everything, and that everything happened according to fixed physical laws. They believed in certainties, not probabilities. Their fundamental image of the Universe was a big clock. The presence of a divine being was only necessary to make the clock and wind it up. After He created the Universe, all God had to do was sit back and watch. The laws would operate in a predictable, causal fashion.

Old science actually used to think that if you only knew all of the initial conditions and how the clock worked you could predict what would happen at any point in time. Science assumed that everything could be known and eventually predicted. The Universe was ruled by a detailed system of unchanging laws. Cosmos and causality reigned supreme. There was no room for chaos and so it was conveniently swept under the rug. The inevitable outcome of the ordered machine view was the complete winding down of the clock, the end of time in complete entropy - the second law of thermodynamics where everything tends to breakdown, to dissipate. This big picture of science naturally spawned the "God is dead" philosophies, nihilism, the life nausea of existentialism, behaviorism, communism and the like. Now with the Chaos theories this paradigm is itself dead. A whole new scientific view has been born, one much more in accord with the common law, and the philosophies of hope and spirit. The cosmic clock image of establishment science first began to crumble at the turn of the century when physicists found that at the nuclear level the causal laws of physics didn't hold true. The behavior of the atom and individual electron could not be predicted. Still, even in the face of incontrovertible evidence of quantum physics, old ideas die hard. The static civil law mind set would not die easily. Even Einstein could not believe that God would play dice with the Universe. He searched in vain for a unified field theory that would explain away the chance and unpredictability so obvious in the subatomic world. Science struggled to maintain its centuries-old view. The belief in a causal cosmos was now on shaky ground because it lacked a subatomic foundation. Still it prevailed because the rest of the world of physics seemed to follow linear, orderly and predictable clock-like processes. Besides no one had articulated a different view to replace it. The subatomic world was considered an insignificant anomaly, an exception that proved the rule of certainty. Then along came the Science of Chaos in the last part of this century to show that causality did not apply everywhere else as thought. In fact close measurements revealed that the unpredictable appeared in what was previously believed to be the most ordered and predictable of systems, the swinging of a simple pendulum - the very heart of a clock. As James Gleick's book, Chaos, shows - the brave early explorers of Chaos found that Science had been fooling itself for centuries by ignoring tiny deviations in its data and experiments. If a number was slightly off what the causal laws predicted, the pre-chaos scientists simply assumed there was an error in measurement in order to uphold the sanctity of the law itself. In order to preserve their pseudocosmos, scientists limited their investigation to closed and artificial systems, avoiding the turbulence of open systems at all costs. Causality was the prime assumption behind all pre-chaos science and it never occurred to anyone to question it. This conceptual bias created a blind spot of enormous proportions. But the reality of open systems, the Chaos lurking

behind all order, would not be denied. The charade of perfect order and fudged experimental data could not last forever. By the 1970s it began to crumble, the conceptual blinders were falling from the eyes of more and more scientists. By the 1980s the fly in the ointment - the unpredictable results in what should have been perfect predictability - could no longer be denied. The Science of Chaos was born. Our understanding of the world will never be the same. After nearly two decades now of work by scientists and mathematicians in a wide variety of fields, the evidence is overwhelming. The world is not a gigantic clock where everything happens in an ordered and predictable manner. The real world is fundamentally disordered, free. Chaos reigns over predictability. Simple, linear systems which are causal and predictable are the exception in the Universe, not the rule. Most of the Universe works in jumps, in a non-linear fashion that can not be exactly predicted. It is infinitely complex. freedom and free will - the Strange Attractors - prevail over rules and determinacy. Yet Chaos is no enemy and destroyer of Cosmos, for from out of Chaos a higher order always appears, but this order comes spontaneously and unpredictably. It is "self-organized". The creation of the Universe is an ongoing process, not just a one-time event at the beginning. All and everything - and everyone - is part of this creative process. Over time all systems - from molecules, to life, to galactic clusters - are continually creating new organizations and patterns from out of featurelessness and chaos. The world is not a Clock, it is a Game, a Game of Chance and Choice. In the game, random processes - chance and serendipity - allow room for free will, individuality and unpredictable creativity. As the southern jurist Logan Bleckly said in 1879: ... it is always probable that something improbable will happen. The Universe is governed by laws, but the laws are of a different kind than previously thought. Like the common law system, the Laws of Wisdom are inherently flexible. They are not written in stone, they are general. They leave infinite room for creativity within certain general parameters. A few fundamental principles exist to establish the parameters, but the Law governs much more loosely than previously thought. The Laws are subject to changes and modifications over time and depend upon the particular facts. Like the common law, the Laws of Nature appear to have flexibility; many things are decided on a case by case basis. Self organization is the rule, not the exception. Everything is not pre-determined by a rigid and complex system of detailed laws which specify exactly how everything works. There is no detailed blueprint of the universe, just a general set of Laws. In the words of physicist Paul Davies in his book, The Cosmic Blueprint (1988): There is no detailed blueprint, only a set of laws with an inbuilt facility for making interesting things happen. The universe is free to create itself as it goes along. The general pattern of development is "predestined", but the details are not. Thus, the existence of intelligent life at some stage is inevitable;

it is, so to speak, written into the laws of nature. But man as such is far from preordained. The image of God playing dice with the Universe was threatening and fearful to the old scientists, even the great ones like Einstein, who incidentally grew up in a civil law system. But that was only because they did not understand the order lurking in Chaos, the great beauty inherent in chance. For we now know that it is only through chance that new and unpredictable relationships can be created, entities can self-organize to further evolution and create entirely new symmetries and coherence. With the image of the machine clock gone, the insights of relativity can finally be appreciated. Time is not mechanical, it depends on space. Time is flexible, essentially unpredictable from moment to moment, but this does not lead us hopelessly adrift. We can still navigate from the hidden order which appears over time, the statistics from segments of time, from iteration. The order implicit in Chaos is unpredictable on a case by case basis, but still reliable and workable in the long run. God's dice liberates us from the prison of determinism, the hopeless tedium of the cosmic clock and the inevitable death of entropy. We have instead an intelligent Universe, where ever-new and evolving life forms thrive on Chaos, where negentropy creates higher order from decaying forms. The clock is not winding down as the second law of thermodynamics had thought, it is ever being created anew. God is back in the picture, not just as the creator of the machine who then left - the ghost in the machine - but as the Strange Attractor, the origin of inexplicable and unpredictable order from chance. This is a new kind of order, a "fractal order", based on a relatively few basic structural principles from which many transitory laws follow. The Laws of Wisdom we must learn for the journey to self realization are akin to the common law. They are articulated afresh moment by moment, case by case. The laws are stable, but they do not stand still. Exactly how the basic principles will apply to form governing laws all depends upon the circumstances, the consciousness involved, the entities, the case. The free will of the individual in connection with the infinite is now primary. All is not determined, everyone has a chance to decide their own fate. The philosophic implications of Chaos are positive and encouraging. The Universe is not a clock, it is a game. Enjoy it! THE CASE OF: BENOIT B. MANDELBROT v. ACADEMIC MATH The story of Chaos begins in number and geometry. A key player in this story is Benoit B. Mandelbrot. Our journey into the heart of chaos necessarily begins with his case. Benoit Mandelbrot, an IBM scientist and Professor of Mathematics at Yale, made his great discoveries by defying establishment, academic mathematics. In so doing he went beyond Einstein's theories to discover that the fourth dimension includes not only the first three dimensions,

but also the gaps or intervals between them, the fractal dimensions. The geometry of the fourth dimension - fractal geometry - was created almost single-handedly by Mandelbrot. It is now recognized as the true Geometry of Nature.

Mandelbrot's fractal geometry replaces Euclidian geometry which had dominated our mathematical thinking for thousands of years. We now know that Euclidian geometry - with its perfect forms - pertained only to the artificial realities of the first, second and third dimensions. These dimensions are imaginary. Only the fourth dimension is real. More on this later; first, a little on the man behind the Laws and the mathematical world he revolutionized. Before Mandelbrot the academic math world was dominated by arithmetic. Geometry was relegated to a secondary, inferior position. Mathematics prided itself in its detached, abstract isolation, completely apart from the real world particularly nature - breathing instead the refined and pure air of its own selfcontained universe of number. In the last century it even divorced itself from physics, its sister science for centuries. The elite world of mathematicians became very isolationist, very remote from nature. Then along came Benoit Mandelbrot to change math forever. An unlikely revolutionary, he was born into the atmosphere of academic math. His uncle, Szolem Mandelbrot, was a member of an elite group of French mathematicians in Paris known as the "Bourbaki". Benoit Mandelbrot was born in Warsaw in 1924 to a Lithuanian Jewish family. His parents foresaw the geo-political realities and moved to Paris in 1936. They picked Paris because Szolem Mandelbrot was well-established there as a mathematician. The Mandelbrot family, a necessarily tight knit group, survived the War in Tulle, a small town south of Paris, where youngBenoit received no regular formal education. It is amazing but true, that one of the great math geniuses of all times was never taught the alphabet, and never learned multiplication tables past fives! Even today he claims not to know the alphabet, so that it is difficult for him to use a telephone book. Still, he had a special genius, and after the war Benoit enrolled in elite Paris universities, and started to follow in his Uncle's mathematical footsteps.

He had a tremendous gift in math, but it proved to be quite different from his uncle's, in fact quite different from anything seen before in academia. He had a visual mind, a geometric mind. In the Parisian school setting of that time this talent was discouraged. Still he defied convention and solved problems with great leaps of geometric intuition, rather than the "proper" established techniques of strict logical analysis. For instance, in the crucial entrance exams he could not do algebra very well, but still managed to receive the highest grade by, as he puts it, translating the questions mentally into pictures. Benoit was clever and hid his gifts until he had obtained his doctoral degree in math. Then he fled academia and his uncle's "bourbaki" math and began to pursue his own way. His journey took him all the way to the United States, far from academia, eventually in 1958 leading to the shelter of IBM's research center in Yorktown Heights, New York. His choice of the world's most successful computer company as employer proved to be quite fortuitous. The young genius from the French math establishment was allowed free reign to pursue his mathematical interests as he wished. They proved to be more diverse, eclectic and farreaching than anyone could have imagined. His intellectual journey took him far from the beaten roads of academic math into many out of the way disciplines. For instance, he became expert in certain areas of linguistics, game theories, aeronautics, engineering, economics, physiology, geography, astronomy and physics. He was also an avid student of the history of Science. Importantly, he was also one of the first mathematicians in the world to have access to high speed computers. In his words, Every so often I was seized by the sudden urge to drop a field right in the middle of writing a paper, and to grab a new research interest in a field about which I knew nothing. I followed my instincts, but could not account for them until much, much later. The seemingly random pursuit of knowledge from a variety of unrelated fields was unheard of at the time. All of academia and science were heading in the opposite direction towards ever greater specialization. His concern with a broad spectrum made him an unpopular maverick in establishment circles, and generally unwelcome in the fields he would visit. Still, he was a brilliant mind, and wherever he went he left behind intriguing insights, and managed to stay in the good graces of his employer. It was Mandelbrot, for instance, who when investigating economics first discovered that seemingly random market price fluctuations can follow a hidden mathematical order over time, an order which does not follow the standard bell curves usually found in statistics. (ps - I am working on possible applications of this now (1998-2000) to the U.S. stock market. see: www.moneywisdom.com) His now famous study in the field of economics concerned the price of cotton. This is the commodity for which we have the best supply of reliable data going back hundreds of years. The day to day price fluctuations of cotton were

unpredictable, but with computer analysis an overall pattern could be seen. Patterns in statistics are nothing new, but in economics they are quite elusive. Moreover, the pattern that Mandelbrot found was both hidden and revolutionary. Mandelbrot discovered a pattern wherein the tiny day to day unpredictable fluctuations repeated on larger, longer scales of time. He found a symmetry in the long-term price fluctuations with the short- term fluctuations. This was surprising, and to the economists - and everyone else - completely baffling. Even to Mandelbrot the meaning of all this was still unclear. Only later did he come to understand that he had discovered a "fractal" in economic data demonstrating recursive self similarity over scales. The explanation of this key Law requires more background into the geometry of chaos. THE GEOMETRY OF CHAOS Mandelbrot's eclectic research ultimately led to a great breakthrough summarized by a simple mathematical formula: z -> z + c. Mathematicians are actually embarrassed as to how ridiculously simple this breakthrough equation really is. The arrow symbol -> means iteration. Iteration is the feedback process where the end result of the last calculation becomes the beginning constant of the next. In other words the result of z + c becomes the z in the next repetition. So if say z=2 and c=3, the result of the first iteration would be 7 (2 + 3). Then the next time z=7, and c remains the same, 3. So the result is 52 (7 + 3). And so the process continues. Like life it is a dynamic equation, existing in time, not a static equation. For more details on this equation, and exactly how it works with zero as the starting value of Z to create the geometric Mandelbrot forms, see Chance and Choice. This famous formula - z -> z + c - is now named after its inventor and is called the Mandelbrot set. It is significant to understand that this formula - and the Law of Wisdom which it represents - could not have been discovered without computers. It is no accident that his discovery, which many say is the greatest in twentieth-century mathematics, occurred in the research laboratories of IBM. The order behind the chaotic production of numbers created by the formula z > z + c can only be seen by the computer calculation and graphic portrayal of these numbers. Otherwise the formula appears to generate a totally-random and meaningless set of numbers. It is only when millions of calculations are mechanically performed and plotted on a two-dimensional plane (the computer screen) that the hidden geometric order of the Mandelbrot set is revealed. The order is of a strange and beautiful kind, containing self similar recursiveness over an infinite scale. For many color pictures of the Mandelbrot set and other fractals, see Chance and Choice, and many other fine books available on fractals.

Mandelbrot's formula summarizes many of the insights he gained into the fractal geometry of nature, the real world of the fourth dimension. This contrasts markedly with the idealized world of Euclidian forms of the first, second and third dimensions which had preoccupied almost all mathematicians before Mandelbrot. Euclidian geometry was concerned with abstract perfection almost non-existent in nature. It could not describe the shape of a cloud, a mountain, a coastline or a tree. As Mandelbrot said in his book The Fractal Geometry of Nature (1983): Clouds are not spheres, mountains are not cones, coastlines are not circles, and bark is not smooth, nor does lightning travel in a straight line. Before Mandelbrot, mathematicians believed that most of the patterns of nature were far too complex, irregular, fragmented and amorphous to be described mathematically. But Mandelbrot conceived and developed a new fractal geometry of nature based on the fourth dimension and Complex numbers. This fractal geometry is capable of describing mathematically the most amorphous and chaotic forms of the real world. As Mandelbrot said, Fractal geometry is not just a chapter of mathematics, but one that helps Everyman to see the same world differently. Mandelbrot discovered that the fourth dimension of fractal forms includes an infinite set of fractional dimensions which lie between the zero and first dimension, the first and second dimension and the second and third dimension. He proved that the fourth dimension includes the fractional dimensions which lie between the first three. He calls the in between or interval dimensions the "fractal dimensions". Mandelbrot coined the word fractal based on the Latin adjective "fractus". He chose this word because the corresponding Latin verb "frangere" means "to break", "to create irregular fragments". He has shown mathematically and graphically how nature uses the fractal dimensions and what he calls "self-constrained chance" to create the complex and irregular forms of the real world. In this sense of the word fractal, it is now easy to see how our "natural consciousness", our consciousness before we complete the individuation process, is inherently fractal. It is fragmented, broken up into irregular fragments. Our task is to realize the higher, hidden order of the fractal, to bring out a continuity of consciousness in our very being. For a fractal as a geometric figure not only has irregular shapes - the zig zag world of nature but there is lurking in the disorder a hidden order in these irregular shapes. The irregular patters are self similar over scales. The overall pattern of a fractal is repeated, with similarity, and sometimeseven with exactitude, when you look at a small part of the figure. It is recursive. For instance, if you look at the irregular shape of a mountain, then look closer at a small part of the mountain, more often than not you will find the same basic shape of the whole mountain repeated again on a smaller scale. When you look closer still, you see the same shape again, and so on to infinity. Strange but true! The animated

graphic below gives you a pretty good idea of fractal recursiveness as you look more closely at detail to the Mandelbrot set.

As Mandelbrot points out this idea of "recursive self similarity" was originally developed by the philosopher Leibniz, and popularized by the writer Johnathan Swift in 1733 with the following verse: So, Nat'ralists observe, a Flea Hath smaller Fleas that on him prey, And these have smaller fleas to bit 'em, And so proceed ad infinitum. Mandelbrot notes that this same verse was followed in 1922 by Lewis Richardson, a mathematician studying weather prediction, who coined the following widely-known (among scientists) quote concerning "turbulence", the chaotic condition of liquids and gases: Big whorls have little whorls, Which feed on their velocity; And little whorls have lesser whorls, And so on to viscosity. The ideas of self similarity and scaling embodied in these verses are critical to understanding the Laws of Chaos. Wherever we look in nature we find fractals with self similarity over scales. It is in every snow flake, every bolt of lightening, every tree, every branch. It is in our very blood with its veins, in our Galaxies with their clusters; it's even in our brocolli. 1

Thanks to Mandelbrot and other recent insights of Chaoticians, we now have a mathematical understanding of some of the heretofore secret workings of Nature. We understand for the first time why two trees growing next to each other in the forest, at the same time, from the same stock, with the same genes, will still end up unique. They will be similar to be sure, but not identical. Just so every snow flake falling from the same cloud at the same time under identical conditions is still unique, different from all of the rest. This is only possible because of the infinity which lies in the dimensions and the interplay of chance - the unpredictable Chaos. An understanding of how the fourth dimension includes the infinity of intervals between the other dimensions can be gained by visualizing a few of the betterknown fractal dimensions (sometimes called Hausdorff dimensions by mathematicians). One of the most famous fractal dimensions lies between the zero dimension and the first dimension, the point and the line. It is created by "middle third erasing" where you start with a line and remove the middle third; two lines remain from which you again remove the middle third; then remove the middle third of the remaining segments; and so on into infinity. What remains after all of the middle third removals is called by Mandelbrot "Cantor's Dust". It consists of an infinite number of points, but no length. An example of the process (not exactly to proportion) is shown here.

The Cantor's Dust which remains is not quite a line, but is more than a point. The dimension is calculated to have a numerical value of .63. It was

discovered by mathematician George Cantor in the beginning of the Twentieth Century. It was considered an anomaly and was avoided by most mathematicians as a "useless monstrosity". In fact this fractal dimension is a part of the real world of the fourth dimension and corresponds to many phenomena of Man and Nature. For instance, Mandelbrot cracked a serious problem for IBM by discovering that the seemingly random errors which always appeared in data transmission lines in fact occurred in time according to a fractal dimension similar to the one illustrated by Cantor's Dust. Knowing the hidden and mathematically-precise order behind the apparently-random errors allowed IBM to easily overcome this natural phenomena of data transmission by simple redundancies in the transmission. Another well known fractal dimension lies between a line and a plane, the first and second dimension. It is called the Sierpiniski Gasket after mathematician Waclaw Sierpiniski and has a fractal dimension of 1.58. Create it by starting with an equilateral triangle and remove the open central upside down equilateral triangle with half the side length of the starting triangle. This leaves three half size triangles. Then repeat the process on the remaining half size triangles, and so forth ad infinitum. The remaining form has infinite lines but is less than a plane.

Fractal forms are also found in the body. The best known example are the arteries and veins in mammalian vascular systems. The bronchi of the human lung are self similar over 15 successive bifurcations. This area of biological research is just beginning, but the early results are promising and may lead to breakthroughs in understanding how the body functions. THE MATHEMATICS OF CHAOS Fractal geometry and the insights of the science of Chaos are based on Complex Numbers. Unlike all other numbers, such as the natural numbers one through nine for instance 1.2.3.4.5.6.7.8.9, the Complex Numbers do not exist on a horizontal number line. They exist only on an x-y coordinate time plane. Here regular numbers on the horizontal grid combine with so called "Imaginary Numbers" on the vertical grid. This x-y plane is shown below with an accurate depiction of the location of the primary forms of Mandelbrot fractal on that plane.

Imaginary Numbers are simply numbers where a negative times a negative creates a negative, not a positive, as is the rule with all other numbers. In other words, with imaginary numbers -2 multiplied times -2 = -4, not +4. The Complex Numbers when iterated - subject to constant feedback - produce Fractal Scaling. With Imaginary numbers a negative times a negatives creates a negative, not a positive. Is that so illogical? Without Imaginary numbers the complex dynamics and turbulence of the real space/time world could not be described mathematically. Imaginary numbers combine with real numbers to create Complex numbers. Complex numbers are the basis of much of higher math. They allow mathematicians to see many essential connections and relationships in mathematics which would not otherwise be possible. Complex numbers allow an algebraic understanding of the hidden unity in the ideal world of numbers. They also provide a geometric description of the fractal beauty of the real world, the zig-zag world of nature and other very complicated systems. This is not possible with the other, non-complex numbers, that exist alone without Imaginary numbers. For more information on complex numbers, the mathematics of chaos, and the meaning of all this in our everyday lives, see my book with Keyserling Chance and Choice. It emphasizes these subjects and includes many full color illustrations of the Mandelbrot set and other fractals. THE CASE OF EDWARD LORENZ v. THE WEATHER MAN One of the most important characteristics of Strange attractors is their great sensitivity to initial conditions. Mild mannered Ph.D., Edward Lorenz, a mathematician and research meteorologist, discovered this important Law of Chaos quite by accident. Again, the computer made it all possible. He had access to one of the first computer systems in 1960 called a "Royal McBee" at

the Massachusetts Institute of Technology. Although incredibly crude by today's standards, it was the marvel of its day, in spite of all of the noise and smoke it made. He was playing with a computer simulation that modeled a simple weather system. It was an early attempt to use computer power to try to predict the weather. At that time accurate long-term weather prediction was felt to be possible. Everyone agreed that all you needed to do that was a computer powerful enough to be programmed to simulate the lawful interactions of all of the variables involved in the weather, the temperature, pressure, wind speed, etc. This was in accord with the old pre-chaos scientific view of the Universe as a mechanical clock. It was Lorenz who found out that this quest was impossible, that accurate weather prediction beyond a few days is inherently impossible. According to his discoveries the weatherman will always be doomed to failure from time to time, on all but short-term and simple predictions. With his early computer at M.I.T. Lorenz quite by accident discovered that complex open systems like the weather have an enormous sensitivity to initial conditions. The sensitivity is so great that prediction is inherently impossible. He found out that the slightest rounding off of the initial numbers in the weather formula would lead to entirely different results. In other words, extremely tiny differences in the initial numbers would quickly lead to huge variations in the calculations. In time the slightest little thing could end up making a huge difference in the end result. Edward Lorenz' important discovery is now exemplified by the famous example which he gives to explain his discovery: "the wing movements of a butterfly in Peru may later through an extremely complex series of unpredictably-linked events magnify air movements and ultimately cause a hurricane in Texas". This Law is now nicknamed the "Butterfly Effect" and is now known to apply to all chaotic systems, not just the weather. It is an inherent characteristic of all Strange attractors. The "Butterfly Effect" thus applies in all complex open systems which change over time. It applies to all dynamic systems such as the weather, so that the smallest of changes triggers a chain reaction of unexpected exponential consequences. THE NEW CONTOURS OF A CHAOS PHILOSOPHY Like most basic Laws, the recent discovery and scientific proof of the Butterfly Effect is really a rediscovery and verification of long-held folk wisdom. As James Gleick points out in his book Chaos, sensitive dependence on initial conditions is an old idea that can even be found in nursery rhymes: For want of a nail, the shoe was lost; For want of a shoe, the horse was lost; For want of a horse, the rider was lost;

For want of a rider, the battle was lost; For want of a battle, the kingdom was lost! Thanks to Lorenz we now know this rhyme is truly profound. In our world of complex systems and turbulence there is always extreme sensitivity to initial conditions. Even the smallest effort can unexpectedly multiply and have a great impact. It is beyond our capacity to predict what will happen, what little action might, or might not, lead to profound change. The insights of Chaos, where it has been proven that negligible changes in chaotic systems can produce significant unexpected results, stands as an inspiration to all individuals. If you are in the world starting something new, you might make a big difference. No one can know for sure - their straw, no matter how small, might just be the one to break the camel's back. Your nail might save the kingdom. Your beginning efforts of personal transformation, may be important to the entire world. Like the butterfly's wings, if the timing and connections are just right, your new little work may well lead to a hurricane of change. History is replete with examples of this, both for good and bad. We know that when we are subject to the first three attractors we are manipulated, predictable. Only with the Strange attractors can we be free, can we participate in the great flow, adding our butterfly wind to the great weather of history. We must learn how to base our life on the Strange attractors. According to Keyserling this means "to exist at the meeting point between the real and the possible". It means to have consciousness from out of Awareness. As Don Juan explained to Castenada, it means to live in "the crack between the worlds". When we find the flow, we are then within the force of the Strange attractor. We can then see the hidden order behind the seeming Chaos. It is a time of no time, a flowing peak experience where all seems to go right by itself, effortlessly. It is a time when dreams and wishes are fulfilled that you did not even know you had. All fractals with their infinite recursiveness portray in two dimensions - the infinity between zero and one, the potential and the actual. Mandelbrot's formula goes even further to provide a mathematical map to navigate in the crack between the worlds, to cope with Chaos and bring our potential into actuality. Mandelbrot's inspiratio- z -> z + c brings order from Chaos in the fourth-dimensional world of Complex numbers in time, in iteration. We too live in the complex world of the fourth dimension, in a space-time continuum of turbulence and chance. Thus Mandelbrot's discovery should also apply in a fractal recursive manner to provide us with the formula for coherent living in a chaotic world. The philosophy suggested is a dynamic and pragmatic process of feedback, experimentation, detachment and grounding in Awareness for constant renewal.

If an action - Will - goes astray, does not work, falls off into infinity, then stop that activity. Once the mistake is obvious and certain, choose to let go of the failure. Then choose again to take a chance - to return to Zero, pure Awareness - God - where inspiration for a new action will come again. When the idea comes, go for it, don't wait for certainty or you may never act at all and life will surely pass you by. Seldom does inspiration come with the certainty of a burning bush. Choose to take a chance, try it without attachment or preconceptions. Then travel the new vector - the new complex number - the new activity - to see whether or not it is part of a larger order, or part of Chaos - whether or not it is within the black of the Mandelbrot fractal. Only time - constant iterations will tell. You can only discover the force of the Strange attractor by doing - trial and error with feedback - learning from your mistakes and always beginning anew from Awareness. If the new action is successful - leads to greater order and coherence - continue to follow it. It may be perfectly stable, well within the black, and like a successful business after it is well started, the activity can eventually go on with others, or by itself, without your attending to it. So again the activity may be finished for you. There are probably many other things remaining for you to do. Keep experimenting, changing, try many things at once. Otherwise you may stagnate in success - drown in black ink - and never see the big picture. You may lose the opportunity to again experience the fractal beauty and excitement of living on the edge. Thus an established success, like failure, should lead to freedom, to a new activity into the unknownfuture. It is the destiny of actualizing Man to pioneer the frontiers of Cosmos in the midst of Chaos. Sometimes a new activity starts off ordered and successful, but later falls apart and iterates into Chaos. Don't be too attached to something just because it starts off working. If it later stops working, recognize the facts and let go. Conversely, many times things start off working poorly. Don't give up at the first sign of difficulty, because the beginnings are always hard. But when you are sure that it will not work, that it is definitely on its way to nowhere, then leave it. Re-center yourself in Awareness to find a new direction, and try again with something different. Don't be frustrated, eventually even Edison found the light. Even when a person is not consciously participating in this process - is uncentered and unaware - the actions of the Strange attractor can still manifest in the desire to do the unexpected, the wild hair, fluke decision. When under its influence the pull seems to be towards disorder and serendipity. The hidden order lurking behind the Strange attractor may only appear much later, or through synchronicity with other events. An example might be a desire to make a career change which makes no sense at the time, but later in life is recognized as an essential step to a larger order; or perhaps you are seized by a sudden eccentric desire to go to a place never seen before and there meet your future wife who is also there by chance. Mandelbrot's own life is a living example of this with his impulsive change from one field of study to another,

leading eventually to his great discovery. Examples of this hidden order in Chaos abound in life and nature, and even in man made things such as fluctuations in the price of cotton. A word of warning here about the superstition trap. Attractors are real and can be experienced directly. This is scientific fact. Chaos is ordered by the attractors. When we act with the attractors to bring order, even with the Strange attractor, we are, like Nature herself, using constrained chance, structured chance. There is a fundamental and important difference between the reliance upon constrained chance and Strange attractors, and reliance upon blind luck and superstition. The lazy will take the latter course and convince themselves they are living on a higher plane. These same people will complain to God when their luck turns. Do not confuse Chance and Choice with chance and more chance. There is a fine line here; gambling and superstition are a real danger for some and must be avoided. Chaos for the hell of it is a dead end, so are superstitions. Strange attractors are very real phenomena. They can be observed over time and are precisely, mathematically calculable. They are a part of everyone's life, not the private domain of Chaoticians. Try out these theories for yourself. Realize that things will always go wrong, that nothing can remain perfectly ordered forever, and plan accordingly. The only stability in life is constant change. Work to be prepared to ride the chances as they come. Make your own luck. Look for the chances, know where and how to look. Know how to make a choice and when. Chaos is a philosophy of self reliance and inner coherence based on reason, but it goes beyond the limits of reason to embrace the whole world - to know Chaos. THE CONSTITUTIONAL LAWS ARE FRACTAL As shown in the last chapter, the Constitutional Laws are holistic. We can now see how they are also fractal. They repeat in different fields and scales with self similarity. They interrelate and complement each other in a fractal recursive manner. The basic principles appear again and again wherever we look, like Mandelbrot's fractal in the world of complex numbers. For instance, the Law of three appears in all phenomena in different forms. Everything has a material, energetical and spiritual component. Each gene in your body is made of matter, has energy, and stores the blueprint - spirit - for the construction of the entire body. Each constitutional principle is like that gene, it contains the pattern of the whole Universe within itself as if it were a giant hologram. But whereas a hologram is uniform - each point of the hologram contains the same pattern as every other point - in a fractal slight variations are possible. Although some fractals have identical repetitions of the exact same patterns, just like a hologram, with other fractals there is only self similarity, not identity. It is not uniform like a hologram. It does not repeat the same pattern, but it still contains

and reflects the whole like a hologram. It is like Ezekiel's "wheels within wheels", each spinning in a different direction. There is general uniformity, and yet there is also variety and uniqueness. We are all part of one being, one holistic hologram. Yet since that one being is near infinite, each of us is, potentially at least, a "one of a kind" individual. So in a manner of speaking when God made each of us She threw away the mold. Still, each unique mold is made using the same basic patterns. As the great Roman lawyer and emperor Marcus Aurelius said in his book Meditations: Remembering always what the World-Nature is, and what my own nature is, and how one stands in respect to the other - so small a fraction of so vast a Whole bear in mind that no man can hinder you from conforming each word and deed to that Nature of which you are a part. Since the Universe is a fractal, not a hologram or a machine, the coherence of the Universe still allows for infinite diversity. There is no complete determinism in the lawfulness. Spontaneity and freedom are possible. As seen before if the Universe is a giant jigsaw puzzle, then each bit of the puzzle ultimately fits with every other, each in its own place and time. The Universe and its Laws are holistic. Moreover, the puzzle is infinitely large - we can never finish putting it all together. Although it looks vaguely similar wherever we look, each part of the puzzle is quite different. The Universe and its Laws are also fractal. We can know the Constitutional Laws which are few in number, but, thank God, we can never even come close to knowing all of the Laws. They are limitless. Complete wisdom - knowledge of the constitutional principles - is possible, but not complete knowledge. This is because Wisdom is limited, whereas knowledge is limitless. The wisdom tools, the keys, are limited in number and can be mastered, but the doors to be opened by these keys are without number. There will always be more to learn, more new and unexpected ways for the few basic principles to combine, bend and move to create ever new and unexpected phenomena. The most we can hope for to learn is how to learn, to learn the principles of coherence. We may ultimately comprehend the parts of the Universe we come to know, but we will never be bored by the Universe and there will always be more to know. Within the basic parameters - the given structure - the content is unpredictable. Only the overall pattern and statistics can be predicted. That is the great joy, freedom and beauty of our fractal Universe. The rules of the game may be given and limited, but the plays we choose to make within the confines of those rules are limitless, and the outcome of each game is unknown. 1. See for instance Michael McGuire's book of photographs and drawings of fractals An Eye For Fractals (1991), or Briggs and Peat's Turbulent Mirror

(1989), or Fractal Forms (1991) edited by Guyon and Stanley, or Symmetry In Chaos (1992) by Field and Golubitsky.

LAWS OF EVOLUTION OF CONSCIOUSNESS

Chapter Seven of Laws of Wisdom

When we escape our ethnocentrism, and the prison of the ego, we start to see ourselves as a part of nature, and not superior to it. When we observe as a participant, not an outside observer like science has traditionally done, it becomes obvious that the rest of the Universe is just like us. All around we see conscious entities, or the unknown. We come to know that all of the Universe is conscious and has being. We see a Universe is in a continual process of conscious growth and self organization. It is as infinite and mysterious as our own origins and inner soul. On all scales the conscious Universe uses the same basic fractal structures, from the smallest microcosmic sub-atomic particle, to the largest galactic cluster. As these structures take form in larger and more complex systems, their consciousness grows and expands. The being-consciousness evolves as the systems self organize into larger and more complex entities. There seems to be a basic drive at work in the Universe which compels all conscious entities on an upward spiral of ever-expanding consciousness. Humanity is in the middle point in size and evolution. Like the rest of nature we have and innate need to evolve to ever more expansive and integrated fields of consciousness. We want to grow. We are like fractals evolving to ever greater scales of magnitude. Along the way we follow the same basic patterns, but at each stage there are some unique variations. This variety adds spice to life,

spice which can easily lead to confusing chaos if you do not know the underlying patterns - the constitutional laws. But if you know the key fractal structures, you can look beyond the millions of trees to see the forest. You can see the structural unity behind the great diversity of nature. THE BIG PICTURE Looking at the big picture you can see how evolution follows in a general way the eight basic structures inherent in all conscious fractals: the three realms and the four functions, plus awareness. This takes the form of the three scales of the cosmos: the microcosmos, mesocosmos and macrocosmos (which will be explained later); and, the five dimensions. In geometry the infinitely small place holder which underlies all of the other dimensions is called the Zero dimension. It corresponds to Awareness which underlies consciousness. The first dimension is the Line made up of an infinite number of Points. It corresponds to sensing. The second dimension is the Plane, make up of an infinite number of Lines, corresponding to thinking. The third dimension is the Solid, made up of an infinite number of Planes, corresponding to Feeling. The fourth dimension is the space-time continuum, made up of an infinite number of solid bodies in relationship with each other - the Universe. The big picture of the inherent order in the Universe and evolution is summarized by the chart on the next page. DIMENSIONS MICROCOSM MESOCOSM MACROCOSM ENERGY INFORMATION MASS SPACE NUMBER TIME ________________________________________ 0 Quanta God Universe 1 Photon Man Galaxy 2 Electron Animal Sun 3 Atom Plant Earth 4 Molecule Mineral Moon Try to understand this over all concept of evolution by first considering the left row, then the right row, and only then the middle row. The left row is spatial, the right row is temporal. Both go downwards as the descending rays of creation. The middle is the ascending ray of negentropy. The left spatial ray of creation shows the involution of diminishing energy on a microcosmic scale controlled primarily by electromagnetism. Energy becomes more involved with matter and self organizes itself into ever-larger and more constricted systems. Going from the zero to the fourth dimension, energy becomes more symmetrical, diminished and predictable taking on the characteristics of solid matter. The microcosmic world is unfathomably small, and is only visible to Man with microscopes, if at all.

The right temporal ray of creation goes down showing the dependency and interconnectedness of matter controlled primarily by gravity. The macrocosm pertains to size scales much larger than Man. The middle mesocosmic row goes up as the counterpointal ascending ray to the microcosm and macrocosm. It shows the evolution of life forms of increasing complexity of Self Organization and decreasing symmetry. It pertains to information, number and language. The mesocosm is the size scale of the world of Man. The quantum of action which begins the left spatial row has infinite potentiality and energy, but no extension. The first full step in the involution of energy into form is the Photon which has about a billion electron volts of energy. 1 It can travel in any direction, which can never be predicted, but it is submitted to the velocity of light, 186,000 miles per second. There is only one kind of Photon; it has unit spin and no charge. Next are the Electrons, which come in pairs with opposite spin, and the other nuclear particles. While the exact position of an electron can never be predicted, even when it is trapped in an atom, its directions of travel are constricted by the shells of the atoms and by relations between the nuclear particles. The nuclear particles have half-spin and are of positive, negative or neutral charge. The nuclear particles have more symmetry and less freedom than the Photon. The next step in the scale is the atom; it has a nucleus and seven shells. The fractal recursion with the seven states of consciousness and awareness is obvious. The hydrogen atom has about ten electron volts of energy. There are around a hundred kinds of atoms with various kinds of chemical properties. Again the atoms have more symmetry and less freedom than the nuclear particles. The final step in involution is the molecule which on an average has about 1/25th of an electron volt of energy and comes in three forms: metal, salt and crystal. It has total symmetry but comes in countless varieties with many kinds of properties. The molecular level is where the direction turns and life originates and begins an evolutionary trek backwards to less and less symmetry and more freedom. But where did all of the energy come from in the first place to begin the process of matter and then life? THE MYTH OF THE BIG BANG Current scientific understanding of the origin of the material Universe in time is called the "Big Bang" theory. It is the creation story of the "Myth of Science", the dominant belief system of modern culture. The Big Bang cosmology is remarkably similar to the ancient Hindu origin myth known as the "Breath of Brahman". Under the Big Bang theory the current space-time Universe was created in an unfathomably-large explosion which occurred about 15 billion

years ago. At the moment of origin all of the Universe, all matter and energy, existed together in total order and symmetry, called by scientists the "Great Singularity". Then the Universe exploded in the Big Bang, or exhalation of the breath of Brahman, and all started moving away from each other as the directions and time began. The Great Singularity began to break up. Space and the different elements began to be formed. With this first breath a countervailing rhythm of arithmetic expansion and geometric contraction began. We are still in the early stages of the expansion of the Universe where all Galaxies are receding from each other at the speed of light. This is the exhalation of Brahman. Expansion occurs as arithmetical electromagnetic growth. At the same time the force of contraction grows with the geometrical growth of gravitation. Under one theory the expansion of matter and energy away from the center explosion point is preceded by black spheres. Where they meet, the Galaxies originate fractally. Billions of galaxies have been and will continue to be formed as the Universe expands. Within each galaxy billions of stars then form. In one such galactic arm, the Milky Way, our star, the Sun is located. Around the stars planets are then formed and orbit the star. At this time it is not known whether all stars have planets, or only some, but it is known that many planets circulate around our star. The third planet from the Sun is our Earth. Most of the planets in turn have their own smaller bodies, or moons, which circulate around them. We have a single Moon which revolves around the Earth. This macrocosmic expansion process takes trillions of years, as billions of galaxies, stars, planets and moons are formed.

Eventually the force of gravitational contraction will equal that of electromagnetic expansion, the maximum size of the Universe will be reached, and the creative process wherein new galaxies, stars, planets and moons are formed will finally come to an end. The equilibrium point is the pause between the exhalation and inhalation of the Cosmic Breath. After that the geometric

force will begin to exceed the arithmetical, the direction will reverse, and the Universe will begin contracting; the inhalation of the breath of Brahman will begin. As all matter and energy converges, Black Holes will be created with greater frequency, and ultimately the entire Universe will be drawn together again into a single point, a vast black hole into which all space-time will be inhaled. This final Omega Point, the end, may in turn produce another Big Bang wherein Brahman begin a new breath, exhales again, and a new Universe is formed. If the law of fractal recursiveness holds true, the new Universe will repeat certain basic forms, but it will do so with new and unique variations and differences. MICROCOSM, MESOCOSM AND MACROCOSM Microcosm, mesocosm and macrocosm are not causes, but parameters of evolution. In our mesocosm living consciousness evolves into progressively higher levels of complex Self Organization. It goes from the mineral world, to plant, animal, Man, up to the Great Singularity, the subject of the Universe, God. These are stages of expanding integration of consciousness into individual being. The stages parallel the involution of energy according to the dimensions as shown in Chance and Choice. Although this "big picture" view of Science was first seen by Arnold Keyserling, the formulator of the original idea on which Keyserling's version is based, is the great American scientist and inventor Arthur Young. Young invented the Bell Helicopter in his youth and then went on to ponder the bigger question of Man's verticality, the evolution of consciousness. Where did our consciousness come from, and where is it going? He is the first to see the parallel of the descent or involution of matter to the ascent or evolution of consciousness. The Laws of evolution presented here are a combination of the thinking of both Keyserling and Young, who, by the way, were good friends. The ability to organize comes from within the conscious being itself. It is not imposed on the being from outside forces. For this reason scientists call this the Self Organizing principle or Auto Poiesis. Although the inherent ability to self organize is not predetermined or governed by outside forces, at each level its evolution seems to follow the patterns of one of the four chaotic attractors. 1. Point-like Attractor - Crystal. 2. Circuit/Cycle Attractor - Plant. 3. Torus Attractor - Animal. 4. Strange Attractor - Man. The four attractors create cosmos out of chaos; God is both their origin and aim. The quantum after reaching the molecular stage is a parcel of God.

Thereafter it incarnates as a separate self-organized entity on the Mesocosmic level. DIMENSIONS MICROCOSM MESOCOSM MACROCOSM ENERGY INFORMATION MASS SPACE NUMBER TIME ________________________________________ 0 Quanta God Universe 1 Photon Man Galaxy 2 Electron Animal Sun 3 Atom Plant Earth 4 Molecule Mineral Moon Self-organized consciousness evolves upward on the mesocosm. Starting in the crystal form, viruses and the genetic code, an ascension begins of greater degrees of conscious integration. Entities organize themselves into ever more complicated and ornate systems. Life forms evolve, adapt and bring coherence to larger systems in new ways as the creation of the Universe continues. With each stage of the evolutionary ladder of self organization one direction of symmetry is lost, and one level of freedom is gained. 4. The crystal in the fourth dimension has complete symmetry. The Point Attractors allow the energy in inorganic molecules to self organize as organic molecules, to cross the bridge from the microcosm of lifeless molecules and energy, to the mesocosm of living crystals. With crystals, both organic and inorganic, everything is attracted to a single point. All line up in perfect order. All three axes - up and down, right and left, front and behind - are the same. The molecules are in perfect symmetric order in every direction. The microcosmical geometric structure is balanced by its macrocosmic counterpart, the Moon. At the crystalline level the essential code controlling all further life formation is created, the DNA/RNA life structure. Life then uses these crystalline forms of amino acids to grow in size by cellular division, by scaling and multiplication. 3. The plant loses one symmetry: the vertical, up/down symmetry. The cycle attractors allow the simplest crystalline life forms to self organize to a higher form of consciousness where greater freedom is possible. The top of the plants, the crown, differs from the roots, and the two are connected by the stem. Now only the left and right and front and back axes of a plant remain symmetrical. This is called radial or cylindrical symmetry: two axes of symmetry. Trees alternate between seed and gestalt, with the axis of all plant life pointing to the earth, and its energy received directly from the Sun through photosynthesis. There is a vertical flow back and forth, from the leaves to the roots and visa versa, according to the cycle attractor.

2. Under the influence of the Torus attractors the next stage in the evolutionary ladder, the animal, was reached. The animal has again freed itself of another symmetry, the front/back symmetry, with front as nourishment and back as excrements. The front and rear of animals are different, as are the top and bottom, but the right and left of animals remains symmetrical. This is bilateral symmetry with one axis of symmetry. The animals feed on plants and each other, and are directed by the four drives: nourishment, fear, aggression and reproduction. Animals follow the Torus attractor. They engage in complex behaviors and are dependent upon each other and the environment in multi leveled ecological systems. 1. Around 11,000 years ago the first Neolithic Man evolved from Paleolithic animal Man. From that time on we have had the potential to shed the last rightleft symmetry by taming the Strange attractors. Since the human life stage is relatively new, 2 it is not surprising that we are still born with the animals' right-left axis of symmetry and must strive to attain true Humanity. Although there are some differences in the symmetry of the human face, overall we are as left-right symmetrical as other animals. But with our neocortex abilities, our capacities of language and number, we can self organize out of this last constraint. One of the keys to self organization is the coherent application of chance to ride the strange attractors. In this way we can use both the brains we are born with, the left and right hemispheres of the neocortex. The left hemisphere, turned to the cosmos and structure is digital, linear. The right hemisphere, turned towards chaos and chance has its origin in the nine numerals, the archetypes of fractal scaling. Each should be allowed to develop fully, to be different and totally asymmetrical. When the right brain is as strong as the left, a higher identity is created. The higher self follows the Strange attractors, epitomized by Mandelbrot set, z -> z2; + c, and corresponding to the Tao symbol. Most of us are still right-left symmetrical because our left neocortex so totally dominates the right. We need to shift our emphasis from cosmos to chaos, from left-brain dominance, to right-brain balance. Then the right is not just an imitation of the left, it is different, unique. The last symmetry is gone and the two asymmetrical sides can cohere in a new singularity. With this singularity full brained interpersonal communication becomes possible. Real community and deep connections between people can develop. The enhanced communication in turn improves the new coherence. As Keyserling puts it, the ego, subject of the left hemisphere, becomes the organ of the Self in the right hemisphere by establishing contact with the Other.

Full right-brain coherence comes in a communal process through receptivity to the workings of the Strange attractors. It comes by opening yourself with others to constrained chance. In the moments when this is realized with others, we have attained the birthright of Man. We have realized the potential to self organize to a higher stage of evolution. We become born to a new community of Human Man. As a whole being, in touch with both sides of our self and others, we transcend the left-right animal symmetry. As unique individuals we can know and touch others on a deeper level. We have acheived our birthright of a holistic brain. With two fully-developed, harmonized, yet distinctly different neocortical brains, we are autonomous, asymmetrical, truly free from outside manipulation. In this position we can fully participate in a community and add to it. This is self organization in the midst of chaos. To animal-man we seem like Strange attractors indeed. On the surface, and in the moment, our actions may appear haphazard and foolhardy, but over time the wisdom and beauty of the Human Man becomes obvious in the creativity, deepened relations, and communities that follow.

0. The highest stage, beyond even the higher Man, is merger with God, with the Great Singularity beyond name and form. Evidence suggests that this final stage in turn, like a fractal, is composed on many stages of its own. The end stage for us is a new beginning for the macrocosmic beings. It is not final at all. This makes sense for when the end is infinity it can never be attained. This final stage from our perspective has to do with advanced evolution beyond our experience. For us the moments of merger with the Great Singularity are a flash. We grasp only a small portion of its intensity before our systems overload. We quickly explode into the Big Bang. Our small conscious being can only handle a glimpse of infinity. Larger and more complex systems are required to process the greater amounts of energy involved. This is the business of the macrocosmos. It has to do with conscious entities much more evolved than Man. This stage pertains to the far future reaches of the Universe. A vast cosmos of inter-galactic coherence. We can only speculate on the consciousness of these entities. The mind of a whole Galaxy is way beyond our comprehension. We hear from these higher levels, we learn a little, we are a small sub-part of them; but we comprehend only dimly, like a goldfish in a bowl.

1. There is evidence of particles which are much smaller than photons, and combine to form photons and the nuclear particles, electrons, protons and neutrons. These sub-particles are called "quarks" under one theory and "strings" under another. The strings and quarks appear to exist in fractal dimensions between 0 and 1 and 1 and 2. They appear to have no natural duration as separate entities in our time. Their only existence is in combination with other quarks or strings to form the enduring energy forms of photons, electrons and other nuclear particles. 2. From the perspective of the Earth time Humans are a very recent phenomena. Taking the creation of the Earth 4.6 billion years ago to the present as one year of time, the evolutionary jump to Man in 8800 B.C. occurred only one minute ago.

THE CHINESE LAWS OF CREATIVITY

Chapter Eight of Laws of Wisdom

For more on Chinese Philosophy and the I CHING visit the School of Wisdom's I CHING Webs.

From recent advances in biology we know that the basis of evolution is self organization. There is no outside force orchestrating evolution. There is no master plan. We do it ourselves. Conversely, evolution does not happen by random chance, by stupid mutations. God is not playing dice with the Universe, but we do make a good deal of it up as we go along. We do it. It does not happen to us. Self organization develops without predetermination. There is free will. Still, there are constraints. The self organization is structured and shaped by basic laws. As shown in the prior chapters it is shaped by the four dimensions and other numerical building blocks of nature. From this perspective self organization can be understood as the capacity to create information based on the Mandelbrot vector 0 -> : z -> z + c considered as a continuous creative process. As we have seen the key to this process is spontaneous improvisation in the moment. This means returning to Zero, to pure awareness, and acting from there. This whole field of spontaneous creativity and returning to zero was thoroughly explored for millennia by Chinese thinkers. In Chinese, pure awareness is called Wu Chi. It is the infinite, formless place just before all meaning and form. The place from which all creativity springs. When you are connected with Wu Chi you are in the Tao. When you are in the Tao creativity naturally happens. Creativity is used here in the largest sense of the word. It refers to a free and spontaneous state where life itself is created and self organized in new and intelligent ways. It does not just refer to the creation of objects of art. The Chinese understood the whole of life as the proper field of creativity, not just ceramics, music, books and paintings, but also drinking tea and archery. Everything we do can be an art. Everything can be infused with creativity and beauty. One of the applications of this kind of creativity which we have come to know in the west is martial arts. Martial arts originated in China and then spread to all of the other Eastern countries such as Japan and Korea. Martial arts such as

Kung Fu, Tai Kwon Do, Karate, Judo, etc. apply the creative flow to the field of self defense. The creative process has been applied by the Chinese in many other fields as well, including medicine, religion, psychology and even politics. The psychological and political applications of the creative process can be seen in the ancient Chinese book, the I Ching, or as it is sometimes called, The Book of Changes. According to many scholars this is the oldest book on Earth. The I Ching is made of 64 hexagrams, which are combinations of six yin or yang lines. The sixty four possible yin-yang combinations the hexagrams represent the basic situations of creative time. In my opinion, the best translation of the I Ching is by Richard Wilhelm, the friend of Carl Jung and Joseph Hauer mentioned before. Confucius is purported to have said that by following the counsels of the book, and studying it continuously, a person could attain creative awareness in every situation. Understanding the Book of Changes is the key to comprehension of the Chinese laws of creativity. THE EIGHT TRIGRAMS The basic component of the I Ching is a three lined symbol called the Trigram. Each of the three lines in a trigram can either be straight or broken. A straight line symbolizes Yang: . A broken line stands for Yin: . Meaning much more than just female/male, Yin-Yang are the Chinese terms for the basic polarities of the Universe. Yang is time, light, strong. Yin is space, dark, weak. Yang is the direction upwards, Yin downwards. Yang is the closed circle, Yin is the open angle. Yang is clockwise, Yin counter-clockwise. Yang is hard, resistant and tense, Yin is soft, yielding and relaxed. By the use of the two kinds of lines each trigram also has yin and yang. Eight Yin-Yang combinations are possible with three components. The trigrams thereby depict the eight types of consciousness (actually 7 consciousness + 1 Awareness). The eight trigrams are basic symbols of Eastern philosophy. They are found everywhere throughout the Orient. They are even depicted on the flag of South Korea. Each of the eight trigrams has an inner structure, image, motivation and essence as shown in the following chart: STRUCTURE MOTIVATION IMAGE ESSENCE NAME SYMBOL

1 Sense Soft/Penetrating Grass/Wind Yin Sensing SUN

2 Think Attaching Wood/fire Yin Thinking LI

3 Feel Serene Lake Yin Feeling TUI

4 Will Receptive Earth/Cave Yin Willing KUN

5 Body Keeping Still Mountain Yang Feeling KEN

6 Soul Danger, Abyss River Yang Thinking KAN

7 Spirit Exciting Thunder / Yang Sensing CHEN Lightening

8/0 Awareness Creative Heaven Yang Willing CHIEN

The eight trigrams can be considered spatially, all together as a whole, or temporally, one after the other. The spatial image of the trigrams requires reference to The Wheel because The Wheel follows the structure of space. The eight trigrams follow the eight directions shown on The Wheel.

SUN. Sensing. The sensing is defined by the weak yin line, outside, at the bottom. The motivation is to be soft and penetrating. The image is grass and wind; the wind does not harm the rooted grass. LI. Thinking. Thinking links up sense data with words, following the wishes or motivations and impulses. Thinking has a beginning and end, visualized in the image of burning wood. You should not think beyond the solution of the problem. The motivation is to attain clarity, unattached to the thought. Thinking, like dialogue, is not an end in itself. TUI. Feeling. Feelings experience the inner signals, as opposed to the outer signals of senses. The image is the clear lake which you can look through. The motivation is serenity, to be joyous together, and not to be together in pity or sympathy, which means emphatic suffering with the another. KUN. Earth. The image is the vastness of our planet. The motivation is the receptive, to receive the germ and let it

grow. The first four trigrams are Yin, they result in emptiness of the functions. In Sun, after receiving an impression, the senses are free for a new one. In Li, thinking, once you have understood a problem, the solution is in memory, you cannot understand it twice. In Tui, feeling, a satisfied need disappears. Once you have eaten, you have no more hunger. In Kun, willing, once a choice, resolution, or decision is made, it is done and you are transported to a higher level of responsibility. The next four trigrams, the three realms, plus Awareness, are Yang. They have a certain significance. You have a body, a soul, and a spirit, you cannot ignore them. In Awareness, as Keyserling says, " you face the voice of revelation". KEN. Body. The body has a certain gestalt. You are unable to change it, and have to accept it as it is. The image is the mountain, the motivation is keeping still. Only in the tranquility of silence, of deep sleep or illness, can your body talk to you about his/her motivations. KAN. Soul. The soul is between heaven and earth, spirit and body. It is always in danger of stagnation, based on the six primary relations of the family: Mother, Father, Sister, Brother, Daughter, Son. The Soul, like the river, has to flow from the source in the mountain to the sea, then be transformed, die, into clouds, and finally be reincarnated again as rain in the mountains. The motivation is danger and the abyss. CHEN. The Spirit, attained only in the waking state, is always sacred spirit; it is defined by the images of thunder and lightning, and the motivation is the inciting. First you experience awe and anxiety, then laughter, because you understand the game and the rules. CHIEN. Awareness here means living in tune with the spirit of the time, the East. The image is the night heaven. The motivation is creativity. The purpose of the I Ching is to merge with cosmic creativity. THE SIXTY FOUR HEXAGRAMS Study of the trigrams can help you to understand Awareness and your states of consciousness. But the trigrams alone can not help you with existential decisions and choices. This requires the doubling of the trigrams into inner and outer worlds wherein six lines are used to create the Hexagram. The I Ching book is made up of the 64 possible Hexagrams and commentary on each Hexagram.

The first three lines of the Hexagram, from the bottom up, constitute the lower trigram and symbolizes the inner world. The fourth, fifth and sixth lines constitute the upper trigram and symbolizes the outer world. The lower trigram of the Hexagram represents the attitude towards motivation, the upper towards intention. There are sixty four possible combinations of six yin or yang lines. For example, one possible combination is a hexagram known as PEACE where the top three lines are all yin, and the bottom three all yang, Heaven below the Earth: ___ ___ 6 ___ ___ 5 Outer Trigram ___ ___ 4 ________ 3 Inner Trigram ________ 2 ________ 1 The I Ching is more than a book to be understood. It is a tool invented by the Chinese to help a person reach their creative state by proper alignment of their inner and outer attitude. A person can read the I Ching like a book, but its highest purpose is to be consulted or used like an introspective tool. You consult the I Ching by using a random selection process to choose one of the sixty four hexagrams to answer a question. Each Hexagram selected can also change into another by means of changing lines, whereby a yin line can change into a yang, or a yang to a yin. The random selection of the hexagram is traditionally accomplished either by a complicated process of using 50 yarrow sticks, or by throwing three coins. Heads is three, heaven-yang. Tails is two, earth-yin. With this chance system of coin tossing the following possibilities of change emerge: 3 tails - 2 + 2 + 2 = 6 ___ X ___ --> _______Yin line that changes to Yang 2 tails, 1 head - 2 + 2 + 3 = 7 ________ Yang line that does not change 1 head, 2 tails - 2 + 3 + 3 = 8 ___ ___ Yin line that does not change 3 heads - 3 + 3 + 3 = 9 ____O___ --> __ __ Yang line that changes to Yin The consultation process begins by your formulation of a real-life question, a significant question involving a problem you are facing or a decision you must make. The hexagram or hexagrams then selected allows the Self in the Right brain to communicate with and send messages to the Ego in the left brain. Work at the School of Wisdom since the 1920s has shown that the best form for any question asked of the I Ching, particularly for the inexperienced, is "What should my attitude be towards ... such and such an action". You fill in

the particular action you have in mind, the course of conduct which you are considering to solve a particular problem, the decision you want to make. With the question focused like that, the response is typically much more meaningful and easy to understand. An unfocused question which has no particular action in mind, like "What should I do", will usually not have good results. You have to formulate the proposed choice yourself. Then the hexagrams will give you an idea as to whether you should go forward with the action, and if so, how, with what inner attitude. After you formulate the question and pick a hexagram(s) through chance, you then refer to the hexagram in the I Ching which you have selected. Most of the text of the I Ching is comprised of explanations and commentary concerning each of the sixty four hexagrams. They are written in very general terms and images. The Book of Changes appears to have been slowly compiled over thousands of years by hundreds of different sages and scholars. However, the legendary Chinese rulers King Wen and the Duke of Chou, along with the everpopular Confucius, are usually given credit for most of the writings. The explanations and commentary of the hexagrams can be mystifying unless the structure is understood. Until recently few people have understood the structure and so the I Ching has been widely misunderstood outside of China. The six lines of the Hexagram relate to the seven states of consciousness (four functions and three realms) by deletion of the middle function - willing. In the I Ching you yourself provide the will by forming the question and then by making a decision based upon the hexagram. The first line is sensing, the second line is thinking, the third is feeling, the fourth is body, the fifth is soul and the sixth is spirit. Using Confucian terminology the first line at the bottom of the hexagram, the sensing line, is called the "cause outside of you". The sixth line at the top of the hexagram, the spirit line, is the "result". Like the first line, the sixth does not depend on your consciousness, it represents a cause outside of you. The second line from the bottom, the thinking line, is known as the "official". The fifth soul line is the place of the "prince". The third feeling line shows your motivation which will lead to the fourth body line of karma. There is no willing line on the hexagram - this comes from you, and from the random process itself, the Strange Attractor. Result 6 ___ ___ Spirit Prince 5 ___ ___ Soul Karma 4 ___ ___ Body Motivation 3 ___ ___ Feeling Official 2 ___ ___ Thinking Outside Cause 1 ___ ___ Sensing The consultation process is really very ingenious, and as most people who use it with understanding soon find, extremely powerful and effective. In Chinese

terms the Wu Chi here evoked by random chance is used to tune you into the Tao. The hexagram randomly selected provides guidance as to what a person's attitude should be to the particular life situation they find themselves in. Again, the basic structure of the trigram begins with the polarity stated by Jung as introversive and extroversive. The lower Trigram stands for a person's attitude to their inner world, the upper trigram stands for their attitude to the outer world. The basic law of this system of Chinese thinking is that by changing your attitude to life, both inner and outer, you can effectuate a change in your fate. It is a pragmatic philosophy of taking responsibility for your life and creating your own reality. Unlike western scientific laws which are based on causality, where everything has physical cause and effect, the I Ching is based on a non-linear law which Carl Jung called "synchronicity". The Law of Synchronicity is an a-causal connecting principle. Much has been written about this by Jung and his followers. Synchronicity recognizes the relationship between physical reality and the unconscious, and provides an explanation for how seemingly chance events in physical reality can reveal a hidden order in the psyche. The principles of the I Ching and the law of synchonicity are in accord with the natural Laws of Chaos and Self Organization. Life is based on Self Organization, the fractal reality of the fourth dimension. At the human stage of evolution we try to base our Self Organization on the infinity beyond the leftright symmetry of the animal kingdom. So it is appropriate to make our choices out of chance, out of chaos, so long as the chance is constrained by mathematical structure in consonance with the Universe. This is exactly what the I Ching does. It uses chance, constrained by the basic numeric structure of life, to bridge Wu Chi and Tao the infinite and the finite This is how the book is able to provide such remarkably-accurate answers to questions put to it. The system works and creates synchronicity because the mathematics are correct. Mere tossing of coins, for instance, heads I do this and tails I don't, cannot create synchronous effects because the mathematics are wrong. The I Ching "constrains chance" as Mandelbrot says, by ordering the random process with a mathematical structure which correctly mirrors the Universe. It works because of the mathematical structure of the hexagrams themselves. This structure is the "base two" number system to the sixth power, the six yin or yang lines in the hexagram. One of the first Europeans to see the hexagram structure when it was first brought out of China in the early 1700s was Gottfried Leibniz. He is the German philosopher and mathematician who first developed base two mathematics in the West. Today the base two number system has become the cornerstone of all modern technical culture. All computers operate on a machine level using a base two binary code of off or on, 0 or 1, or as the Chinese would say, Yin and Yang.

THE CASE OF: RICHARD WILHELM v. THE EAST-WEST DIVIDE Richard Wilhelm is the Marco Polo of the inner world of China. He, more than any other, is responsible for opening up to the West the vast spiritual heritage of China, and thus all of Asia. He translated the great philosophical works from Chinese into German, where they have in turn been translated into the other major languages of the world, including English. To this day, among the dozens of translations of the I Ching now available, his 1923 translation stands head and shoulders above the rest. More than just a linguist and scholar, Wilhelm was a spiritual seeker who penetrated to the very depths of Chinese spirituality without losing his European frame of reference. Living in China for over twenty years he saw first hand the great cultural and spiritual differences between East and West. At the time, the Europeans were conquering colonial powers in China and had little or no respect for Chinese culture. The Chinese in turn considered the Europeans to be barbarians and closed their spiritual traditions to Westerners. Richard Wilhelm was one of the first to realize the value of Chinese thinking, to bridge the great divide between the two cultures. This division was internalized in his own soul after he moved to China in 1899 and began to penetrate its spiritual secrets. As he integrated Chinese thinking and world views into his own life, the gap between Western and Oriental culture split his very being in two. The new Chinese part of himself did not take over, he did not lose his European identity. He was able to translate the Chinese ideas back into the European gestalt. But the effort required was tremendous and he struggled his whole life to try to merge the two divergent spiritual traditions in his soul. This struggle manifested itself physically in 1910 when Wilhelm contracted amoebic dysentery from Chinese food and lay seriously ill for months. The next year, at age thirty eight, Wilhelm met Lao Nai-hsuan, a Chinese sage who became his mentor. Lao helped him through the internal conflict and Wilhelm recovered. With Lao's help he bridged the gap and found inner tranquility, at least for a time. Many years later upon his final return to Germany in 1924, the tranquility lapsed, and the fight between the European and Chinese sides of Wilhelm renewed. After only four years in Europe, at age fifty five, Wilhelm suffered a relapse of his amoebic dysentery. The long-dormant microscopic organism that had invaded his system and triggered his illness in China in 1910, led to his premature death in 1930. Carl Jung saw in his relapse and early death an inability to integrate the two sides of himself. Although not completely successful in this personal struggle to merge the two cultures in his psyche. His writings, especially his translations of the I Ching: the Book of Changes and the Secret of the Golden Flower, succeed where his life did not. They create a strong bridge for people in the West to approach and understand the unique spiritual and cultural insights of the East.

Richard Wilhelm was born far from China, in Germany, in 1873. As a student in a prestigious school, Tubinger Slift, he had broad cultural interests with a special love for the works of the great German poet, Johann Wolfgang von Goethe. He was by nature a deeply spiritual person and his studies naturally turned to theology. In 1895 at the age of 22 he was ordained as a protestant minister and served briefly as a parish minister. Young Richard was idealistic and yearned for broader horizons and adventure. At age 26 he joined the Allgemein Protestantischer Missionsverein and agreed to serve as a missionary in China in the German colonial city of Tsingtao. Shortly after Wilhelm arrived in China in 1899 the Boxer Rebellion erupted. A large faction of radical Chinese began a violent revolution against European colonialism. All Westerners were targeted for attack, especially missionaries. Although the Boxer Rebellion was eventually crushed, the Europeans were sensitized to the need for better communication with their Chinese subjects. Against this background, Richard Wilhelm began studying the Chinese language as soon as he arrived in China. He quickly discovered that he had a natural gift for the language. Chinese, and the other languages of the East which are derived from it, such as Japanese and Korean, are completely different from the languages of the West. They are based on thousands of characters or ideograms, rather than letters. Translation from Eastern languages into Western languages is extremely difficult. The few who can do it are highly prized, especially in missionary work. Recognizing the exceptional aptitude for translation, the missionary group allowed Richard Wilhelm to spend all of his time studying the language. In 1905, the year his son Helmut was born, he began to translate his first Chinese book into German. His study and translation of Chinese religious life continued until the day he died. As Wilhelm learned the language he became intrigued with the Chinese religious texts he was studying. Wilhelm quickly developed a passion for Chinese culture, particularly their religious texts. In Tsingtao and in Peking where he studied at the University, he encountered many of the cultural leaders of China at the time. Described by his wife as a warm and gregarious person, Wilhelm was able to befriend many Chinese and learn their way of life. This association with the Chinese language and culture began to transform him. He began to see the world through the perspective of the Chinese. He was very impressed by the deep spirituality which he found. He came to China intending to convert the heathens to Christianity. But almost without realizing it, the missionary had himself become converted. Many years later Wilhelm would boast to Carl Jung that during his entire twenty-year stay in China he never baptized a single Chinese. He discovered instead that his true mission was to create a translation bridge between Western and Eastern spirituality. After Lao helped Wilhelm recover from amoebic dysentery in 1911, Wilhelm founded the Confucius Society in Tsing Tao, and Lao Nai-hsuan became its

head. Their relationship grew close. Lao lived from 1843 to 1921. Wilhelm described him as an eminent scholar of the old school, one of the last of his kind, and always referred to him as his honored teacher. He was one of the few classic scholars then open to change. He realized that China's isolation from the rest of the world would finally have to end. Lao was a true Chinese sage, related to the family of Confucius, and trained in Confucian government and traditions. He was also adept at Chinese yoga and psychological methods from the Taoist traditions. His special expertise and passion was the I Ching, and this love quickly spread to Wilhelm. Lao came to trust the extraordinary missionary, and took Wilhelm as his pupil. For the first time the deep spiritual traditions and insights of China were shared with a European. In 1913 Lao and Wilhelm began the monumental task of translating the I Ching from Chinese to German. The task continued for ten years. At the same time Wilhelm was translating the book into German, Lao was creating a new Chinese edition of the book entitled the Book of Changes According To The Ch'eng School. Lao directly assisted Wilhelm in understanding all aspects of the text. In Wilhelm's words, Lao first opened my mind to the wonders of the Book of Changes. Under his experienced guidance I wandered entranced through this strange yet familiar world. The translation of the text was made after detailed discussion. Then the German version was retranslated into Chinese and it was only after the meaning of the text had been fully brought out that we considered our version to be truly a translation. In 1921, just as the last pages of the printer's proofs of the finished translation were coming back, Lao Nai-hsuan died, his life's work complete. Wilhelm continued to edit the work and to add his own comments over the next few years until he concluded the I Ching: Book of Changes, in 1923. The next year he was forced to return to Germany where he assumed a position as a Professor of Chinese Studies at the University of Frankfurt. In 1925 he founded the China Institute and served as its director until his death. From 1924, until his death in 1930, the focus of Wilhelms work shifted from translation to lecturing and teaching. He tried to promote the great cultural and spiritual insights of China. To do so effectively he had to personally serve as a kind of bridge of the great cultural divide between China and Europe. At first he encountered opposition and hostility to his efforts on many fronts. Europe was nationalistic and chauvinistic. The academic community

distrusted him because of his missionary background, and the religious community distrusted him because of his transcendence of Christianity. But a few listened, including Count Keyserling, who was also opposed to the nationalists, academics and orthodox religions. Wilhelm participated in Keyserling's book on marriage, writing the chapter on Chinese marriage and its spiritual significance. Wilhelm also participated in the School of Wisdom in Darmstadt. Due to his influence on Count Keyserling and his son, Arnold Keyserling, Chinese philosophy, particularly the I Ching, has always been a central part of the School of Wisdom. At the School of Wisdom Richard Wilhelm met Carl Jung, who became his good friend. Jung also realized the great significance of Wilhelm's work, especially the I Ching. Jung helped Wilhelm gain respectability in the German academic community, and wrote lengthy introductions to Wilhelm's two most important translations, I Ching: Book of Changes and The Secret of the Golden Flower. These two books had a profound influence on Carl Jung. With the help of Keyserling and Jung, Wilhelm's work in Germany eventually met with some success. Wilhelm's books were published, and he met and influenced other important cultural leaders, such as the writer Herman Hesse and the musician Joseph Hauer. But according to Jung, Wilhelm was not able to make a smooth psychological transition back to European life. Wilhelm began to cut himself off from his spiritual roots in China. In Jung's words, Wilhelm seemed to feel the pressure of the European spirit. When Jung first met Wilhelm he seemed completely Chinese to Jung, in outward manner as well as way of writing and speaking. But a few years later this changed. Now Wilhelm's lectures on China began to sound more like Christian sermons to Jung. The two sides of himself the Chinese and the German began to split apart. The Chinese side went into the unconscious. As the Christian views and forms of thought moved into the foreground, his resistance to the Chinese bacteria living in his body weakened. Wilhelm relapsed into the amoebic dysentery he originally contracted in 1910. Carl Jung tried to treat him, but in the end the inner psychological conflict between East and West proved too strong, and Richard Wilhelm died at age 57. His great spiritual legacy, I Ching: Book of Changes and The Secret of the Golden Flower, and other books, will live forever. For more photos and information on Richard Wilhelm see the School of Wisdom web site on Richard Wilhelm.

LAWS OF SPIRITUAL ENERGY

Chapter Nine of Laws of Wisdom

The existence of subtle, spiritual energy was well known to the ancient traditions. For instance, the Chinese built all of their health care around it with acupuncture. Most native traditions focus on the natural energies of the body for various types of healing. The energies are also used for shamanic journeys and other acts of power. Common to all of the traditions is the idea that this energy has centers, or points of congregation, at various places on or near the body. The most common term for these energy centers is "chakras". Chakra is a Sanskrit word which means "vortex of energy". The number of energy centers which are identified as important varies somewhat from tradition to tradition. For instance, Chinese medicine work with hundreds of acupuncture points. Many martial arts traditions only work with one energy center, the hara. Many others speak of five or ten. However, most traditions speak of seven energy centers. These are the primary energies and the laws governing them will be our primary focus here. The seven chakras are aligned vertically along your back, from the top of your head to just below the bottom of your spine. Each chakra is equivalent to a wave field without particles, pure potential. When open they are like the other side of Black Holes where the energy is streaming out, not in. The frequency and quality of the energy flowing from each chakra is different. Each chakra is thus considered to have its own type of spiritual energy, its own tuning. The chakras can be initially located and identified as void spaces, pure energy fields. Spiritual energy said to be of immeasurable power, called by the Indians "Prana" and by the Chinese "Chi", can flow through the chakras, but only if they are opened or activated. Technically speaking the chakras are the fields through which the energies flow, not the spiritual energies themselves. They are like doors. Certain tools and techniques unlock them. Other tools and methods, like PrimaSounds, can even rattle them open a crack. We know from physics that transversal energies, such as electromagnetism, which travel in empty space the void behave in many respects like longitudinal vibrations which travel in matter, such as sound. For instance, both energies have distinct frequencies. This similarity explains in part why the music I developed with Keyserling PrimaSounds is able to activate the Chakras. PrimaSounds use a special musical scale which has almost the exact same frequency as the chakras. This makes resonance between the two types

of energy possible. The resonance acts to stimulate and open the chakras. This is discussed fully in Chakra Music: the story of PrimaSounds. TUNING THE ENERGIES HELPS TO INTEGRATE CONSCIOUSNESS No matter what the method, be it PrimaSounds or some other way, the process of integration of consciousness necessarily requires the chakras to be opened, balanced and tuned. As the laws of consciousness show, in the ordinary course of human life consciousness is not integrated. As Keyserling says, it is merely an accompanying factor of the functions and realms, their rationalization. As discussed before, in the ordinary course of human life we experience a series of disconnected consciousness states. We suffer from "Subtle Sybil" effects. We sleep to some degree in consensus trance. The discontinuity of consciousness also has an energetical aspect. Our problems, our complexes, can be analyzed from an energy perspective. Even our potentials and awakening can be understood in terms of energy. When our consciousness is shattered, discordant, this inevitably has a negative effect on our energies. The frequencies of the different primal energies get pushed out of tune by our conscious states. Our energy tends to either unisonce (sameness), or dissonance, inharmoniousness. This linkage between consciousness and energy is an important, but as of yet little-known law of spiritual energy: the disruption in consciousness creates an equivalent disruption of energies. Without coherence of consciousness the seven energies easily go out of tune. The four lower chakras tend towards unisonce, with one or two energies dominant. The dominant energy forces the others to be like it, distorting them, de-tuning them. This follows the domination of one or more function over the others. For many people today (particularly readers) the thinking function tends to dominate the others, but it can just as easily be another function dominating. For instance, sensing dominating thinking where the parroting of the thoughts of others passes for thinking; or feeling dominating thinking where your desires and feelings replace any thinking, and all is rationalization of what you want. According to the indigenous perspective the function which dominates in most western cultures is sensing, the fire element. Thus we are a consumer society which craves constant stimulation and entertainment at the expense of the other elements and their energies. The feeling energy called the water element suffers the most. Our excess fire has burned up our water. We are burned out, with little or no feelings. From the native view our society is an emotional desert. We are out of touch with our deep feelings. We need more water. We need to grieve, to cry and let ourselves go in the deep waters of life. 1 The upper three energies tend to be dissonant, out of tune with each other, and acting separately. The spirit does not know the body, nor the body the spirit, and neither is really in touch with the soul, the personality, who acts

independently of both. The spirit and body have to be brought together and made to work in concert with the soul. In the process of integration of consciousness the chakras are strengthened and balanced. The energies are harmonized and balanced. The chakras are retuned to their natural, healthy frequencies. Each of the seven chakras then sound their own tone, but in harmony with the others. The goal is for each energy to sing its own tune, but in harmony with all of the others: Harmonious-Attunement. Each chakra has its own frequency, its own vibratory rate. When it is tuned to this pitch it is at its strongest. It is fully open, healthy and alive. When all of the chakras are so attuned, they are in a natural harmony with each other. This attunement happens by intentionally putting the different conscious states together in Awareness, the Zero dimension. As Arnold Keyserling observes, the harmonization and tuning of the energies: ...can only be effectuated by Man himself, out of free decision, out of will. In order for the layers to become steps, a person must create the continuity intentionally. It does not happen automatically, but requires effort, will and attention. The different traditions have chosen different forms, but in the last analysis they all say the same thing: the seven points of gravity should come into harmony, not unisonce. This "life tuning" process works with the process of integration of consciousness individuation described before. If you simply work on the spiritual energies alone, and do not also work on your consciousness, then your consciousness will disrupt your energies. You will continually "go out of tune" with one of the energies emphasized to the detriment of the others. The imbalance of the consciousness functions or realms will cause an imbalance and mis-tuning of the energies. As one or more of the functions or realms is emphasized, the energies that go with it will also be amplified. The energies will become as imbalanced as the consciousness, no matter how much work you do on the energies alone. Thus it is futile to work on energy alone without also working on consciousness. The contrary is also true. Work on consciousness needs to be buttressed with energy work. Both need to be grounded with Body work. Inner silence is the key to tuning the energies and integrating the conscious states. It is the sacred dimension or pure Awareness which unifies the otherwise unconnected states of consciousness. It is also the black hole source of the chakras. Thus all progress in spiritual disciplines depends upon reaching and retaining this inner silence. PrimaSounds is one way to bring you to the place of deep inner silence. In my book Chakra Music I explain how this dynamic state of Awareness can be achieved using PrimaSounds. I show how PrimaSounds can be used as a tool for life tuning. There are many other methods available in the spiritual and psychological traditions of the world. Find

the one that suits you and move from theory to practice as soon as possible. Youcan not talk your way into inner silence! DESCRIPTION OF THE SEVEN ENERGIES For the first time in history we have information from many different spiritual traditions from all over the world. This provides us a better understanding of these energies than ever before. The traditional Sanskrit names for the chakras are the ones which are most commonly used today: Muladhara, Swaddhishthana, Manipura,Anahata, Vishuddha, Ajna, and Sahasara. Again, understanding these seven begins with the same fractal structure. In consciousness we called these seven: sensing, thinking, feeling, willing, body, soul and spirit. In energy we call them: 1. Muladhara, the energy which is the origin of our sensing capacity. 2. Swaddhishthana, the energy of our thinking power. 3. Manipura, the energy behind our emotional force. 4. Anahata, the source of our willing and attention. 5. Vishuddha, the energy of grounding and embodying. 6. Ajna, energy which pierces the ego and is in direct communication with all beings. 7. Sahasara, the content free field of imagination that can receive the renewing "light" and know itself as part of the whole.

The approximate location of the seven energies on the body is shown in this figure. Click on the Image to see a full color version.

The chakras have potentialities which can be realized in the course of a lifetime. They can grow and develop in an individual in accordance with their age. There are seven 12-year cycles representing potential stages of energy development. In each 12-year cycle a different energy is emphasized, one after the other. Of course, we also have all of seven of the energies at once. Still, people working with spiritual energies find it easier to develop the full potential of a particular energy according to their stage in life. 1-12: In the first twelve years, the Muladhara chakra with its sensing energies is the easiest to develop. 12-24: In years 12 to 24, it is Swaddhishthana, the thinking energy, that can now mature, and you tend to live from out of this energy center.

24-36: Some people get stuck in thinking energies, but for an actualizing person, there is a change to Manipura feeling energies in years 24 to 36. 36-48: Then a new cycle begins, and from age 36 to 48, the willing energies, Anahata, can fully open and predominate. 48-60: If you keep realizing your potential, then your energy focus will change again, and from age 48 to 60, it will be the turn of the Vishuddha chakra to shine. 60-72: From 60 to 72, the Ajna soul energy opens fully. 72-84: In years 72 to 84, you can live from out of the Sahasara, spirit energies. Time is sequential. With the actualization of the potentialities of the chakras we create our future. We move from one energy cycle to the next. The time aspect of the chakras relates to our front side, our future. There is also a spatial aspect to the chakras which pertains to the flow of energies and our back side. This will be further explored in the next chapter on the Laws of the Sacred Directions of Space. This chapter will focus on the front side the temporal actualization of the seven chakra potentials. The seven layers correspond with the consciousness functions/realms. Each of the seven also has an physical center. This is all shown in the following chart. 7. Top of head Sahasara Spirit Knowledge Neo-Cortex 6. Inner eye Ajna Soul Instinctual Limbic 5. Neck Vishuddha Body Conditioned Spine & Cerebellum 4. Heart Anahata Willing Attention Blood Circulation 3. Navel Manipura Feeling Impulses Metabolism 2. Tip of spine Swaddhishthana Thinking Language Breathing 1. Base between Muladhara Sensing Sense Data Sex and Excretion anus and genitals For more detailed information on the chakras, explaining this chart and more, the interested reader is referred to Chakra Music: the Story of PrimaSounds. When each of the energies is activated and tuned, it is easier to balance and integrate consciousness. A positive feedback loop is established. When consciousness is united, flowing, continuous and integrated, the chakras can remain open and tuned longer. Balance in consciousness facilitates balance of

the chakras. Alas, the feedback loop works both ways. If conscious is disintegrated shattered and unbalanced the chakrasnaturally follow. Your energy becomes shaky, unbalanced and out of tune. If one kind of consciousnessdominates, so does its energy. When, for example, you spend too much time in the sensing function, thatenergy starts to dominate over the others. An inharmonious unisonce results. The first chakra overpowers the others. They are drowned out and atrophy. It is a fundamental law that consciousness and energy are interdependent. That is why you need to work on both at the same time. Energy work and consciousness work must go hand in hand, and ideally, both should be grounded by body work. This creates the balance of body, soul and spirit. Work on your body is obvious. Soul work constitutes work on the chakras. The integration of consciousness and individuation is spiritual work. Although one time of life will frequently emphasize one kind of work over another usually in the firstthird of life body work is emphasized, in the second third of life, energy, and the last, spirit on the long term the laws of wisdom suggest you should always strive for balance. THE CASE OF: WILHELMINE KEYSERLING v. CONVENTIONAL UNDERSTANDING Wilhelmine (pronounced "Wilhelmina") Keyserling, has devoted her life to understanding the natural Laws, and helping others to understand. Born in 1921 in Vienna, her mother was a Countess of Transylvania (really!) and her father an Austrian prince. Although of noble birth, her family was not rich. Most of her families property was expropriated before she was born with the fall of the Austro-Hungarian Empire. Wilhelmine (who prefers to be called "Willy") grew up in modest circumstances in a rural area of Austria. She lived with nature enjoying the life of a farm. At age 14 she had a peak experience which shaped the course of her life. It came unexpectedly at twilight while she was gazing out a window, looking at the trees. In her words, I suddenly had a deep wish to understand. It was a very extraordinary, intensive kind of wishing. At the same time there was a kind of fulfillment of this wish, as if I understood everything, although there was nothing to understand. I wanted to understand life, the world, everything. I heard the word "understanding" and had a deep, profound feeling. It didn't last more than a few minutes, but this wish to understand really carried my whole life, and carries it now. When Willy was 15 her father and Uncle, who both knew a great deal about history and art, withdrew her from public school and undertook to tutor her in a program of home study. She was taught languages and the classics and read a great deal. She was also taught cooking and sewing. This continued for two years. By the time she was seventeen, she spoke German, Hungarian, French and English. Her mother then sold a family heirloom, a piece of jewelry, so that Willy could go to England to master the language. After a year of studying English she took a national proficiency exam that qualified her to teach English. By this time, however, Hitler was threatening to invade Austria and

she returned to her family. By the time she arrived home, Hitler's armies were already marching into Austria. During the war Willy, along with the rest of the young women of Austria, were forced to work for the German government. She was first sent to Budapest, then to Germany, then finally to an Italian family in Rome where she taught German to the children and became proficient in Italian. Just in advance of the liberation of Italy bythe invading Americans and English, she was sent back to Austria, ultimately living in Innsbruck as a translator. Near the end of the war she had nothing to do as the Germans didn't need translators. When the War ended, the people of Innsbruck didn't need translators either, they needed food and clothes. At that point Willy applied her sewing skills to begin a career as a dressmaker. A year later at age 25 she was living in Paris working as a dressmaker for Christian Dior. It was not Christian Dior, however, who caused her to move to Paris, but the attraction of the great intellect and esoteric teacher of that time, George Gurdjieff. The person who first told Willy about Gurdjieff was her future husband to be, Arnold Keyserling. She had just met young Arnold in Innsbruck, whom, as she puts it, even then thought and talked of almost nothing but philosophy. As soon as she met Arnold, she knew he was a friend, a lifetime soul mate. Indeed, five years later they were married. But in the meantime they were in for the adventure of a lifetime as they journeyed together into the world of Gurdjieff. Arnold and Willy both traveled to Paris to see Gurdjieff for themselves. They both quickly became part of the inner circle and moved to Paris. Willy worked for Christian Dior during the day, then at night took "dance lessons" from Gurdjieff. These dance lessons were taught by Gurdjieff's protg, Madame de Saltzman. The lessons consisted of certain body movements designed to invoke altered states of consciousness and awaken people from consensual trance. After the lessons they would go to Gurdjieff's flat and listen to readings from his book, All and Everything. After the readings she would stay for the late night diners and toasts described in so many of the books about Gurdjieff. Willy says that Gurdjieff's presence when he entered a room was awesome, very powerful and wonderful, but essentially indescribable. Even though she was not philosophically educated, her experiences with Gurdjieff gave her, as she puts it, "glimpses of a different world" which meant a great deal to her. She had a feeling with Gurdjieff that he really knew what life was all about, that he had the kind of deep understanding that she wished for, and attained a glimpse of as a young girl. Remembering her days with Gurdjieff over forty years later, Wilhelmine recalls: It was evident to all of us who were with Gurdjieff that a human being had to make a hell of an effort to develop a real self, to link the self to the "I", and recognize the mechanical actions of the "I". The recognition came by using

awareness to "take snapshots", as he called it, of the "I". In taking these snapshots it was important to discern between the four powers in Man sensing, thinking, feeling and willing - to see how they mechanically inter linked. With this recognition one day the four previously mechanical powers could be intentionally used as the capacities of a real person. When at Gurdjieff's flat and during the diners we were at another level of awareness. This was the first time in my life that I really lived such an awareness. The impact which it left on me was made clear by an event which happened years later, long after Gurdjieff's death. Arnold and I went to look at Gurdjieff's flat in Paris where we had spent so many evenings with Gurdjieff. I went into the staircase where it was almost dark, and as I stood before the door of Gurdjieff, the knob of the door suddenly became multi-dimensional, the way people see with LSD. It was "seeing", as Don Juan calls it, in another way which brought back all of the memories of my altered states with Gurdjieff. This kind of "seeing" happens when you are 100% present, which is how I was in front of that door, even though the flat was already inhabited by other people, because this had been such an important place for me, the place where the most important personality I had ever encountered had lived. Gurdjieff tried to show people how "to do". He was a great educator. He introduced the Enneagram to Europe. The Enneagram, the figure of nine, is the figure of how to act and how to do. Many years later Arnold understood the Enneagram and integrated it into the circle of twelve. After Gurdjieff's death, Arnold and Willy were married, and eventually moved to Vienna for Arnold to study with the great esoteric musician, Joseph Hauer. Hauer also became Willy's teacher and, after Gurdjieff, the second great influence in her life. In her words, Joseph Hauer was a twelve-tone sage who understood the temperament of the twelve tones in the Chinese way. Hauer was not an educator, he was a Sage. Being with him or close to him was an experience, but it is not possible to describe what the experience meant because it meant something on many levels of one's being, even if nothing happened except drinking a glass of wine with him or doing the I Ching with him. It had effects on many levels of consciousness or on unconsciousness which only manifested themselves later in life. Arnold Keyserling has been the other great influence on Wilhelmine's understanding and life. The two have worked as a team, each complementing the other with their unique talents. For instance, for years she was the primary breadwinner as a dressmaker until Arnold found permanent employment as a Professor at the University. Throughout their marriage Willy has had a gift for quiet listening and understanding which complements Arnold's talent for speech and creative thinking. She listened to Arnold over the years as he slowly developed his insights and ideas. Without Willy to listen and comprehend, and to help keep him on track, Arnold's philosophical discoveries would probably never have progressed as far as they did. In her words,

For me these two teachers (Gurdjieff and Hauer) were primarily a human experience, although there was a deep understanding which I could not express. For Arnold they were the basis for his theoretical understanding. He analyzed and understood their knowledge and it later on formed part of the Wheel. For years I was Arnold's secretary. I typed and produced all of his books. I listened every morning to Arnold talking about developing his ideas. I said little, I was more of a listener, but this was really a very important part: listening with understanding. I understood Arnold, although not in detail in some of the theoretical areas such as physics or music, but I always understood if he was on the right path. When his thinking sometimes went off on a tangent, I knew he was making an error. I could wait for months to later say a few words that would help him to shift his attention back on track. After living in Vienna, and then Italy, the Keyserling's moved to Calcutta. For five years she taught languages with Arnold in India, and also continued her work as a dressmaker. Upon return to Vienna in 1962 she found that no one there really knew or appreciated the culture of India. For this reason she and Arnold started the Austro-India Society. For seven years she led this group and organized cultural activities of all kinds, for instance, musical concerts featuring Ravi Shankar and Ali Akbar Khan, who became good friends.

As part of this work she organized the first yoga class in Vienna with a teacher from India. Willy and Arnold became students in the class. When the teacher left, the students wanted to continue. Willy was the best student with a natural aptitude for body movements, and so she took over the instruction. She had studied movements in Paris, and even then Gurdjieff had told her that she should teach these movements. Her later work with hatha yoga gave her a deep understanding of how movement and postures could shift consciousnessand awaken spiritual energy. She later studied with many other yoga teachers, eventually completing her yoga study with three months in an ashram in India. For over twenty years now she has been teaching yoga in Austria, Germany, Italy and other countries. She has developed a profound understanding of the spiritual energies, the chakras. Her Yoga instruction is primarily concerned with procedures to apply the laws of spiritual energy discussed in this book. Her approach is based on physical exercises and procedures of all kinds. Her excellence in body work complements and balances the more mental orientation of Arnold's work. After editing Arnold's books for many years, and teaching yoga and the Wheel with Arnold, or by herself, Willy's own thought and understanding broadened and matured. She began writing her own books on philosophy, the Wheel, meditation and yoga, and works of poetry. Willy has unique insights and understanding of the natural Laws of Spiritual Energy and Space. They spring from her encounter in the 1980s with the native American culture. By 1980 at age 59 she was already adept at Yoga, the Wheel, the I Ching, astrology, and many types of meditation and spiritual practices. As a master of many traditions of Europe, India and China, she was in a unique position to bridge the philosophies and mystical cultures of the "two Indias": the Indians of India and America. The circumstances of her meeting with the new Indians, the native Americans, were unusual. In her words: In 1980 we were invited to a conference in Ireland of representatives of the New Age. The circumstances of the invitation were strange. The name Keyserling came to the organizers on a Ouji board. In Ireland we met Swift Deer. I unexpectedly heard my voice inviting him to come to Austria so we could unite our Wheel with the American Medicine Wheel. Swift Deer agreed. Wilhelmine's unplanned contact with the spiritual leaders of the Native Americans blossomed into a new phase of her understanding of the natural Laws. She journeyed alone to Los Angeles to study with the Medicine Men, to learn their practical knowledge of the chakras, the directions and the Powers. She saw how they applied their understanding in healing ceremonies and other rituals.

The language and procedures they used were new and different. Still, as she was equipped with a deep understanding of the Wheel, she could use her Wheel knowledge as a "Rosetta Stone". She was able to translate what she learned from the Native American medicine men and integrate it into her life. She discovered how the spatial laws known and used by the Native Americans balanced the temporal laws she already knew so well. She understood how these laws all fit together into the basic constitution, the universal schemata of the Wheel. Wilhelmine summarized this phase of her life as follows: I went to see Swift Deer at his home in Los Angeles to study his work and try and figure out a way to present his knowledge to our friends in Austria. After several months I was able to do this. This contact was very important because Swift Deer understood the Sacred Count. In some Northern Native American groups the understanding of the numbers behind the Sacred Count is still very much alive. We could understand its link with the insights of Pythagoras. Over the years we had understood the meaning of time, but our understanding of space and the directions was more theoretical. The Native Americans had a practical, living understanding of space and the directions, and understood them as Powers. For three years we learned a great deal by our contact with Swift Deer and also with Hyemeyohsts Storm and others. This understanding of space and the Native American culture helped us to complete the understanding of the Wheel of the Aquarian Age, to balance our understanding of time and space: space as receiving the energies, and time as applying them and actualizing them in life. The link between time and space, macrocosmos and microcosmos, the structure of the human body-mind-spirit is represented in the Wheel. The Wheel harbors the Sacred Count, the numbers, mathematics and the basic geometry. The structure of the Wheel must correspond to reality. East, West, South and North have a place which corresponds to reality. The place we call West is opposite to the East. If it wasn't so in our world, it would be just a systematic order. The Wheel must be a systemic order, which means that the link between macrocosm and microcosm, time and space, etc., must correspond to a basic reality. Wilhelmine discovered how the Native American's understanding of space and the Powers fit into the big picture of the newly emerging planetary culture brought together by the Wheel. This significantly improved our knowledge of the Laws of spiritual energy discussed in this chapter, and the Laws of sacred space discussed in the next. She has also played an important role in the overall development and understanding of the Wheel itself. This is evident from her explanation of what the Wheel means to her. The Wheel for me is a sacred diagram because it represents the unchangeable in our world, the basis of all change and happenings. It is useful to contemplate this unchanging structure. It also shows the relation between creation and the

creator or the divine. The representation of God as a human father with a white beard is no longer helpful to a human being of the Aquarian Age. We now have to understand the divine in relation to the cosmic laws through this invisible grid of numbers and geometry. We take this as our task. For Arnold and me the Wheel is our task and mission at the beginning of the Aquarian Age. All the inspiration of the Indian knowledge and American Native knowledge, this inspiration has to be reborn and integrated in the language of the Wheel, the structure of the new age. Indeed, all understanding of the past, Christian, Indian, African, etc., has to be reborn to form a new human understanding of the new age. This has happened, and out of this new understanding and the old understanding, was born our Earth Sanctuary and our rituals of the eight festivals, eight powers of space, which we perform in the Earth Sanctuary. After she understood the Native American knowledge, she integrated it into her life by the creation of the eight community rituals referred to. She and Arnold purchased environmentally damaged land in the country outside of Vienna. They cleaned it up, removing hundreds of truck loads of junk and garbage. They discovered that the land was an ancient sacred site that had a strong effect on everyone. Arnold and Willy dedicated the property to Gaia and all of humanity. It is known as the Earth Sanctuary. At the Earth Sanctuary the Keyserlings and their many friends in Vienna began to practice the eight new rituals and sacred celebrations referred to. They are based on the understanding Wilhelmine gained from the native American shamans of the Powers and sacred space. Now each year she leads the eight festivals held at the Earth Sanctuary by performing Earth Rituals. The Powers of the ten directions are invoked for all to experience a communion with nature, the universe and with the infinite. Other groups around the world, including the School of Wisdom, hold similar celebrations at the same time. Wilhelmine Keyserling is an exemplary woman for the new age of sexual equality. She has developed herself as an autonomous individual, and yet maintained her femininity, living with her husband as a friend and equal partner. She is both housewife and Earth Priestess, partner and innovator. She nurtured and supported her husband in countless ways, yet she did not neglect her own soul, her own work. With her husband's help and encouragement she developed her own understanding, fulfilled her own potentials. She was able to find and travel her own path, parallel to that of her husband, not behind it. Her Yin energies and perspective balance and complement the energies and insights of her husband. Arnold and Willy support each other, and work with each other, and yet each has their own fields of expertise, their own places and times to shine. Their way as husband and wife follows the Tao Te symbol. The work of each contains a piece of the other, and both depend upon, support and complement the other, and yet they are very different and separate and distinct - balanced and equal. Their long enduring relationship is not based on traditional romantic love or marriage as property, dominion and control. Instead theirs is a new kind of

marriage based on friendship, common spiritual values and work. It is marriage as partnership built on a mutual quest for understanding and fulfillment. It is a relationship where neither owns or controls the other, but where each recognizes and honors the other's special talents and accomplishments. It is a partnership based on sexual freedom, space, tolerance and differences. The Keyserlings are not saints, and certainly make no attempts to hide their faults and weaknesses. Moreover, their marriage is not perfect, and like all marriages, has a dark side. Nevertheless, the positive qualities described here exemplify a working relationship which has survived the test of time, and helps explain thetremendous accomplishments of each.

A couple united and working together, in equality and harmony, naturally create a combined energy whose sum is greater than the parts. This is synergy. Synergy occurs, and energies multiply, not just add, when the energies are combined with equality, when each energy is allowed to sing its own tune, in harmony with the others. This is a combination of energies where no single tone dominates the others, nor goes off on its own. This is blended energy where there is harmony, not consonance or dissonance. People combining together in this way can create synergies of greatly magnified intensity. The Law of synergy applies on all scales, all levels, with minor fractal variations. It applies not only in groups, but also for individuals. We create an internal synergy when we open all seven of our energies. When our seven chakras are all strong and balanced, the synergy created, the unified field, is far greater than the simple addition of these energies. The forces of history

may then open up the eighth, ninth and tenth chakras. When all ten are open, balanced and working in harmony, an even greater synergy is possible. Our total potential can be realized by our life in the world, our work for humanity and beyond. The synergy of a real community creates much more energy for all participants. Synergy upon synergy creates exponential effects. Ultimately we have the potential to self organize spontaneously to a higher fractal scale of evolution. Powers and capacities previously beyond our experience and understanding will then come into view. New variations on the basic Laws will come into play. 1. See Malidoma Soms book The Healing Wisdom of Africa for important insights into this problem and how we can escape from the hellish fires into the soothing peace of waters.

LAWS OF THE SACRED DIRECTIONS OF SPACE

Chapter Ten of Laws of Wisdom

Wilhelmine Keyserling discovered the natural Laws which provide an underlying order between two great, but very different spiritual traditions: the Indians of India and the "Indians" of America. The laws and procedures of both systems are very different. The two traditions appear to contradict each other, or at best have nothing to do with each other, like two ships passing in the night. It was her genius to see how the laws of the seven "chakras" of India and the laws of the four, eight and ten "sacred directions" of the Native Americans in fact support and complement each other. She figured out how to apply the basic constitutional principles worked out by Arnold Keyserling to translate these two systems. She was able to bridge the gap between the "two

Indias". In the process she fit both systems into the larger philosophy of the whole planet and rediscovered the eighth, ninth and tenth chakras. She thereby connected the spiritual traditions and Laws of East and West, Europe and China. She fit the Spatial Directions into the Wheel. This chapter is largely a result of her work. THE TEN DIRECTIONS OF COSMIC ECOLOGY The whole of the earth has become our home, all humans our neighbors. More than that, the whole of the cosmos is our home and all conscious beings our friends. This was discovered by all of the first cultures which sprang up around the world at the start of the neolithical revolution. This understanding of the quality of cosmic space is alive in most of the Native American traditions. They still know how to tune into nature. The Space-numbers now shown on the outside of the Wheel as East =1, West =2, South=3, etc. are called the "Sacred Count", because they define a quality of our material world: Fire, Mineral, Plant... The Sacred Count links our world to the infinite and immense non-materialized powers behind the East, the West and other directions. All of the Native American medicine men and women hold the directions sacred and call forth their powers. However, the mathematical component the Sacred Count which made integration with the Wheel possible, seems to have been lost to most tribes and is now known to only a few. Only recently have the few medicine men who know the sacred count come out into the open to share this knowledge and reveal some of its practical applications, such as for healing. The Native American author Hyemeyohsts Storm calls these people the Zero Chiefs. The Directions and the Count are held "sacred" by the Native Americans because they use them to gain contact with profound Awareness, the ineffable mystical experience of union with the infinite, the divine Zero. In their terms, it is contact with the Great Spirit. It is also held sacred because the medicine men and women who work with the Powers of the Directions are themselves considered to be "holy". The Zero Chief Medicine Men and Women are more like priests than doctors. The tribe considers them to be holy, not only because they commune with the Great Spirit all of the people have access to that but because they can call the Powers, the lesser Spirits, and put them to use. The Powers are not considered to be God like the Great Spirit, but are still considered to have awesome, indeed miraculous abilities, well beyond our present understanding. For that reason they are respected, even feared. Not everyone can approach these Powers. Only those who are specially prepared, purified, may do so. In western psychological terms, only those well along on the process of individuation can invoke the Powers, and only then if they have good intentions to help others. THE DIRECTIONS AND SACRED COUNT ON THE WHEEL

The Sacred Count is shown on the very outside of the Wheel with the numbers 1,2,3,4,6,7,8, and 9. The numbers 5 and 10 are shown in the center of the Wheel. This is different from the temporal count shown on the inside of the Wheel with the numbers 0, 1,2,3,4,5,6, &7. In the temporal alignment you begin with Zero which signifies Awareness, next One is Sensing, Two is Thinking, Three is Feeling, Four is Willing, Five is Body, Six is Soul and Seven is Spirit. These are the seven chakras and basic states of consciousness which we have previously examined. The spatial count shown on the outside of the Wheel the Sacred Count is something different, so be careful not to confuse the two. Here there is a fractal variation, a realignment to match the difference in the quality of space as opposed to time. Now you begin in the East, where the Sun rises. The count begins with One. The East and One are now aligned with Awareness, not with Sensing as before. The East and One as a spatial count invoke the Power of Fire. Next you go to the opposite direction, to the West, with the number Two and the Power of Minerals. Then turn back to the South, Three and the Power of Trees. Then to the North,Four and the Power of Animals. Next you go to the center, down, to the Power of Earth where Man resides with the number Five. Then you turn to the higher Powers, beginning in the South-East with the Ancestors and number Six. Then you go to the South-West, number seven and the Nature Spirits. Next you turn your back to the North-West, number Eight and the Angels. Then you move to put your back to the North-East, number Nine and the Muses. Finally you end in the center, up, number Ten with the Power of the Being in the Universe. The sacred count is based on an understanding of dimensions and directions of space. This has been lost to most modern cultures where religious festivals are based on time, not space. Certain times are considered holy. Rituals are observed at particular times of the year, Christmas for instance. Space as an expression of the Yin has been neglected in favor of the Yang, the time aspect of life. According to Wilhelmine Keyserling, this lost knowledge of the sacred dimensions of space must be regained because our new historical era the Aquarian Age requires equality between Yin and Yang, between Man and Woman. This equality of space and time, the feminine and masculine powers, is confirmed by the scientific understanding of the necessary relationship between space and time. One cannot exist without the other. The dominance of "Father Time" over "Mother Earth" must now end. The long-lost rituals of sacred space must be renewed. To regain the sacred dimension of space in our time we must look beyond the religious festivals and rituals of our culture into the earliest cultures of the earth, best known to us now from the Native Americans. The spatial rituals can still be found in the Native American tribes. In their cosmogony we find a non-dual AWARENESS beyond name and form: The Great Spirit, ("Wakan" in Lakota) that divides into the Infinite and the Eternal.

This is the Zero and, according to Hyemeyohsts Storm and others, the shamans who knew in Native American culture were called the Zero Chiefs. THE GREAT SPIRIT

THE INFINITE THE ETERNAL Space Time The Great Mother The GreatFather Yin Yang Both the Infinite and the Eternal are creators. Both are beyond numeric order in the formless realm of the Zero. They are originators of number and form. Their Yin or Yang quality prevails in the whole of creation. Their duality maintains the created world through the eight directions that connect us to the infinite. 1 E In the East, at Dawn the sun shines heaven rises. It is the direction of renewal, of revelation and enlightenment by the spirit of creation. The Power of the East is Fire. In the I Ching it is the trigram of Awareness, the sign of heaven. 2 W In the West at dusk the earth rises. Eventually you will lie down for sleep in a horizontal position. The whole body is in touch with the earth. You relinquish all worries and thoughts of the day. Letting go and becoming empty makes you receptive. In deep sleep you receive and integrate the germs of light from all suns in the Universe, the stars. Integrate here means affirming. The Power of the West is the Minerals and Stones, epitomized by the Crystals. It means to let go and to affirm. The correspondence is with the I Ching trigram Willing, which is also the sign of the earth. The West Powers help clarify your lifes work. 3 S South is midday. You need to shine as the sun at midday, to trust in yourself and others to trust in Soul. You need the innocence of a child, forgetting the failures of the past. The spirit of the South bestows innocence and trust, attributes of plant-like trust in growth. In the course of the year the Southpoint is the winter equinox, the festival of the innocent child. The Power of the South is in plants, in Trees. It is a little different in Africa where this Power is exemplified by Water, not Trees. In the I Ching the South is the trigram of Soul. 4 N The North thinking relates us to the animal world, our teachers in strategy. The spirit of the North bestows wisdom and clarity, if our thinking surges from the polar star - right brain inspiration - to merge again with its center. It is the wisdom in doing. Animals are the Power of the North. In Africa it is called the Power of Nature, including the animals and more. In the I Ching it is the trigram of Thinking.

5 C Center/Down. If you direct your attention to the four directions, and also to front-back-left-right, you will necessarily center yourself. Five signifies your centered self and that of all others who are centered. In the esoteric traditions humanity is always identified with the number five. Its Power is the Sacred Earth. There is no I Ching correspondence. Centered also means to be an axis between heaven and earth. But to become a co-creator of evolution you need the support of the spirits 6, 7, 8 and 9. 6 SE Six are the teachers of humanity, the Ancestors who paved the spiritual path up to the present. They make for a continuity in spiritual evolution of human history. In the South East everyone can discover and establish contact with his or her ancestors. This may mean more that your personal relations To a musician it might be the spirit of Bach, to a mathematician the ancestral link might be to Pythagoras, to others it might be Albert Schweitzer, Jesus Christ, Moses, or whoever gives you strength and understanding to follow your own path. The ancestor you find will include you in the spiritual family and link you to the "Golden Chain". They paved the way for your special work on earth. They do not give you directions, you Create your own, but they give you strength to pioneer your new link in the chain. The Power of the South East is the Ancestors and its trigram is Spirit. 7 SW Seven are the spirits of our physical world of incarnated existence: the Elementals. Here the elements Earth, Air, Water and Fire are part of our survival, our health, our daily activities and success. As with the seven chakras they represent our agents operating in three realms Body, Soul and Spirit. On the dream level in the West in fairytales they are called Trolls spirits of the soil (sensing) who maintain our existence; Dwarfs spirits of the air (thinking) who help us to surmount obstacles; Fairies spirits of the waters (feeling) who stimulate our power of wish and endeavor; Elves spirits of fire (willing), of serenity and joy, who help us to celebrate life as a luminous dream. In Africa and South America they are called the Kontomble. These Nature Spirits can give you courage to go forward into the unknown. The Power of the South West is thus the Natural Spirits and the trigram is Body. 8 NW Eight embodies the principle of underlying consistency in the midst of change. Like the Wheel it is the grid or underlying structure in which change takes place. This is the structure which remains constant while all else changes. We feel this as a deep desire for harmony, for participation in a kind of infinite stability. The spirits of the North West have been defined as angels or cosmic helpers who bridge the finite and the infinite. We contact them to base our transitory actions on the underlying eternal laws. In this way we generate harmony in ourselves and our surroundings. It is the Power of Angels and the trigram of Feeling. 9 NE Nine are the inspirers, the agents of change in the microcosm, the macrocosm, as well as in the human world of speech, action and experience. The combination of nine faculties generates all possible action and mutation.

As Gurdjieff said, whoever understands the nine can do. The North East, which lies between the enlightening inspiration of the East and the wisdom of the North, conveys the ninefold actualizing inspiration by which we become cocreators in evolution. These inspirers were called the "Muses". They empower our ninefold faculty of actualization. It is the Power of the Muses and the I Ching trigram of Sensing. 10 C Center/Up. With the Ten we anchor our mind in the center. We are in communion with above and below, heaven and earth. We invoke the spirit of the "Being in the Universe". He/She is the archetype of the possible human, of humanity. She/He is the aspect of the divine in whose image we are fashioned, the mold. In the center we invoke the sacred unifying power. There is no trigram correspondence. THE SPACEY SIDE OF THE CHAKRAS The laws of human energies discussed in the previous chapter also have a spatial component. With this introduction to the spatial laws and Powers, we are now prepared to grasp the spacey aide of chakras. Then we can learn of the three higher chakras, the eight, ninth and tenth, that originate in space and the higher powers. The spatial aspect of the chakras allows them to act as organs of reception. They receive the ten powers. These powers are felt as coming through us from the back. Each of the directions of space has a different quality aligned with the energies. Remember there is the fractal variation in the count in space as opposed to time. The result is a complication of the energies. The first seven chakras have a dual nature, temporal and spatial. The temporal quality of the chakras is shown in the chart below on the left, with the spatial quality on the right. The eight, ninth and tenth chakras have only a spatial quality, and, as will be discussed, are rarely developed. The spatial side of the first chakras allows the Power of Fire to come through -the East. This side of Muladhara pertains to Awareness, not sensing. Thus the holistic comprehension of the first chakra, both time and space, shows it to be a complex interaction of Awareness and Sensing. The same applies to the other seven. The second chakra, Svadhisthana, receives the Power of Mineral the West and aligns with Willing. It combines Thinking and Willing. The third, Manipura, channels the Power of Trees the South aligned with Soul. Its holistic value is Feeling-Soul. The fourth, Anahata, receives the Power of the Animals the North aligned with Thinking. Its holistic value is WillingThinking. The fifth chakra, Vishuddha, receives the Earth power the Center down aligned with essence. Its holistic value is Body-Essence. The sixth chakra, Ajana, receives the Power of the Ancestors the South-East aligned with Spirit. Its holistic value is Soul-Spirit. The seventh chakra, Sahasara, channels the Power of the Nature Spirits the South-West aligned with Body. Its holistic value is Spirit-Body. This is summarized in the chart below.

THE THREE HIGHER ENERGIES In space there are three more centers of spiritual energy beyond the seven that exist in time. It is as if they are outside of our time, in a higher scale of intelligence. Still, in certain circumstances we can tap into them like inaudible undertones. Unlike the first seven energies, the higher three are not inherent to our personal systems. There are some kind of controls placed on these energies. It appears that we can only tap into them in order to act in history for the benefit of all mankind. Otherwise they are not available. These higher energies 8 9 10 are not personal energies or potentialities. They are not of

our world, but are of the macrocosm the legendary "Music of the Spheres". Still, these centers, and the Powers which come with them, are the key to effective historical action on Earth in harmony with the rest of the Universe. The three appear to us as sub-harmonics of an expanded consciousness. They are links to chains higher up on the evolutionary ladder. The combination of the three trans-personal energies, with the seven personal ones to make ten, in effect completes the doubling of the pentatonic octave. It also explains why some spiritual systems speak of five or ten chakras instead of seven. We call the three additional energies by the names: Motivation - Intention Attentiveness. They bear some similarity to the states we normally refer to by these names, but have a much more intense, historical and transpersonal quality. Unlike the seven chakras which each have a link to a physical system, the three higher energies are not tied to the body and are not created internally. They do however have a spatial location relative to the body: the eighth chakra localizes near the knees, the ninth by the feet, and the tenth above your head. Like the first seven chakras the upper three are energy fields which can be thought of as doors to spiritual energy. Usually these doors can only be tuned into and opened after the first seven have been opened and balanced. The forces of the Strange Attractor lead to them. The last three energies flow in the currents of history with the spirit of the times. When you tune into them you are hurled into social-historical whirlpools. Do not wish for them, or envy others who have them. It is a hard burden, and one that is not necessary for a joyous and fulfilled life. Still, be forewarned as to their existence. You never know when you may be called upon to serve them.

The eighth energy, Motivation, relates to the body of the earth as a whole. Its direction is the Northwest and it is associated with the "Power of Angels" described in the next chapter. Unlike the lower seven chakras, the upper three do not have a basic potential to be realized in time. They are spatial only. The Motivation chakra pertains to deep-seated drives to help humanity, to serve the Earth. The motivation energy is harnessed by taking responsibility for your understanding and the understanding of others. It involves the creation of general structures and explanations of the processes of becoming aware of Being. It provides the energy to Respond to things far beyond your own personal concerns. With this energy you will have the capability to respond to, and understand, newly-emerging social and historical forces. It is said that the eighth energy has an intense feeling of whole bodies in interchange with the world around you. The ninth energy, Intention, relates to Light and the Sun. Its direction is the Northeast and relates to the "Power of the Muses". Motivation can lead to Intention. With Intention your Motivation energy focuses into particular Intentions, particular projects and undertakings. The understanding you gain

from historical motivations can lead to a particular destiny and mission for humanity. The historical Intention energy opens you to inventiveness on a large scale. With transpersonal Intentions you find and implement a new vision and communion for all Mankind. This energy provides the ability to create entirely new technologies, new plans for living, and to communicate them to the world. A new sacred vision of the Universe can be invented which serves as a guide and inspiration for all who are open to change. The projects and vision bring a new communion between peoples and levels of being. It is said that the ninth energy has an intense feeling of the aura and force of effectiveness. The tenth energy, Attentiveness, relates to the prototype sacred God of all religions. It is the direction of the center going up. Its Power is the Being In The Universe. The vocation is that of the historical "Announcer". Attentiveness has to do with shining, the pure expression of Awareness. It has to do with the manifestation of the brilliant godlike core of your being. The careful reader will recall that the fourth chakra has attention as an aspect of its temporal Quality. This is a similar quality, yet quite different by what we mean by Attentiveness in the tenth chakra. The variance is both in degree of intensity and quality. Just as Intention is based on Motivation, so too is Attentiveness based on fulfillment of your transpersonal Intent. There is a kind of linear progression to the realization of the last three social energies. After Intent you can have a real capacity to announce with credibility, to proclaim new meaning for all to see and hear. This highest energy allows you to set a shining example as a living embodiment of the ideals of Truth, Beauty, Goodness and Justice. It is said that the tenth energy has an intense feeling like your Higher Self. As shown in the following chart the three higher energies that exist in space, like the first seven chakras which exist in time, relate to a particular direction, I Ching trigram, and level of being or scale of evolutionary consciousness. This relationship was developed by Wilhelmine and Arnold Keyserling. Arnold Keyserling's book NEW AGE VISIONS (Volume 1 of the School of Wisdom Series) contains an essential message or vision from each of the ten powers: Fire, Mineral, Plant, Animal, Sacred Earth, Ancestors, Natural Spirits, Angels, Muses and the Being in the Universe. Study of NEW AGE VISIONS will make this material much easier to understand.

The Keyserlings found that the ten chakras also relate to the nine basic principles, symbolized by the nine planets and our moon, to make up the tenfold macrocosmic relationship. In esoteric traditions this macrocosmic link is called the "Ladder to Heaven". Here the planets symbolize a kind of spheric circuitry between the worlds and levels of evolution. The esoteric meaning of the planets as symbols on the Wheel is explained in Chance and Choice (Volume 2 of the School of Wisdom Series). The last chart depicts each of these spheres and the Power that goes with them. The different Powers along the "Ladder of Heaven" are all interrelated and form a kind of "Golden Chain" of evolution with Man in the middle located on Earth.

We appear to be part of a much larger Cosmic reality, a community of beings from all over the Universe, many much more evolved. Many great works of inspired poetry and other forms of "sacred revelations" strongly suggest that communication with these Powers is possible. The natural Laws governing this area are, however, not well understood. Much more exploration and investigation into this area is required. Any more discussion at this time of the Laws in this area would be too speculative. We do not yet have enough reliable information about the "beyond", about death, channeling and communication with the "gods or other superhuman or mythological beings". Some day the Laws behind these phenomena will be better understood, but for now, this largely remains the realm of revelation and poetry. It is truly the final frontier of inner space exploration. THE CASE OF: BLACK ELKv. THE DEATH OF A CULTURE Nicholas Black Elk is the best known, and in many respects the most important of the Native American spiritual leaders. He was born of the Ogalala band of the Lakota tribe (Sioux) in 1863. His father was a holy man, a "Medicine Man", also called Black Elk. So was his father's father, and his father before that. Many of this Black Elk's Uncles were also Medicine Men. His second cousin was the famous warrior and leader, Crazy Horse. His story comes to us through John G. Neihardt, the poet laureate of Nebraska, in his famous and

important book Black Elk Speaks. Neihardt first met Black Elk in 1930. Black Elk immediately knew that Neihardt was the man he should tell his story to. He knew if he did that his story would not be lost and the great culture of his people would not die. In 1931 Neihardt, through an interpreter, interviewed Black Elk for months. Neihardt's daughter was a stenographer and she recorded it all. From these volummes of notes Neihardt prepared the book of Black Elk's visions and life. Black Elk's story is primarily of a great spiritual vision he had as a boy, a vision he needed to share with future generations and the world. The biographical details of his life are interesting, sad and tragic, but secondary to his vision. He lived through the great massacre of Wounded Knee and witnessed the infliction of many unbelievable cruelties on his people by the misguided white men of the day, the new American's who invaded and stole his sacred land. Some of the historical events showing the genocide of his people are recounted in the book, but Black Elk was a deeply spiritual being, and the book does not focus on this. He harbored no resentment to the new Americans who killed most of his family, made promises and agreements they didn'tkeep, and eventually imprisoned his whole tribe in the badlands, in prejudice and poverty. Although many Native Americans understandably succumbed to despair in these cruel circumstances, Black Elk and other medicine men did not. They were able to transcend the misery and hopelessness of this world because, as they would tell you, they had help from beyond, help from the Powers of the ten directions. Black Elk received from these Powers a magnificent vision of hope for the future, a vision for all Americans, native and new. Indeed it is a vision for the whole world. He and Neihardt both knew that the real significance of his life lay in his vision and that is what the book Black Elk Speaks is really all about. According to the spiritual traditions of the Native Americans all boys must go on a vision quest to come of age and become men. Girls had their own separate rites of initiation. In the vision quest the boys go out into nature alone to seek a message from the Ancestors. The message will provide guidance on who the person really is, and why they were born. The vision has the practical effect of allowing a person to answer the big questions of life for themselves. The message/vision received may lead to a new initiation name which signifies their vision and meaning in life. This is similar to the African naming tradition as described by Malidoma Som in his book Of Water and the Spirit where the name a person is given summarizes their purpose in life. The vision quest itself usually lasts for several days. Sometimes it may take years of striving to finally receive a vision. Sometimes it is necessary to go back for a series of visions. Black Elk's vision came way before the time of transition to manhood, quite unexpectedly and with no warning. As a boy of only nine years he became very ill, eventually falling into a deep coma. His vision was invoked by what we would today call a "near death experience". It began in a way typical of such

experiences. In our modern reports the person dies, then goes to the light, and then returns back to life in a few minutes, or at most a few hours. Incredibly, Black Elk's near death experience went on for twelve days! The experience would have been overwhelming for anyone, but particularly so for a boy of nine. But Black Elk, the fourth generation Medicine Man's son, was somehow prepared. His society appreciated visions and gave him the time and privacy he needed to absorb it all. He waited seven years before he spoke about it with anyone. Then he spent the rest of his life reflecting upon the many things he saw and learned during that long vision. The experience began when young Black Elk left his body in classic nearneath fashion and looked at his parents and family below grieving his near dead body. Then a guide came and escorted Black Elk to the land of his Grandfathers in a world of clouds. The vision proper begins, as noted before, by his experience of the awesome Powers of the four basic directions. He saw twelve black horses standing in the west, twelve white horses in the north, twelve bays (reddish-brown) in the east and twelve grays in the south. The horse as a symbol in his vision may have had a double meaning. Horses are always a symbol of Power, but for the Lakota Indians, the warriors of the Great Plains, the horses allowed their buffalo-hunting culture to flourish as never before. Although the Lakota had hunted the buffalo before they had ever seen a horse, it was not until the white men invaded North America that horses returned to the American continents. Horses had become extinct in the America's tens of thousands of years before. It was the white man who brought the Indians horses which later allowed the culture of the Great Plains Indians to reach its pinnacle. But it was the same white man who was about to destroy this culture at the time of Black Elk's vision. The blessing and curse of European civilization to the Native American may be the double meaning of the horse as a basic symbol of Black Elk's vision. Black Elk's vision was not a personal vision, it was a vision for his entire tribe, the entire world. Among other things, his vision foretold the total destruction which lay just ahead for the red man in the Americas. It predicted how the Lakota's would be defeated in battle, killed and starved, their culture crushed. Defeated, but not destroyed or assimilated, for ultimately this was a vision of hope after despair. It foretold of a time when the spirit of the Native Americans would again rise to protect their sacred land and commune with the great Powers of the beyond for the benefit of all mankind. The vision assured Black Elk that their wisdom would not be lost, that there would be many more generations of Medicine Men after him. A high point of Black Elk's vision was his entry into a tepee made of clouds with a rainbow for a door. In the tepee he saw six old men sitting in a row. In Black Elk's words,

The oldest of the Grandfathers spoke with a kind voice and said: "Come right in and do not fear". And as hespoke, all the horses of the four quarters neighed to cheer me. So I went in and stood before the six, and theylooked older than men can ever be - old like hills, like stars. The oldest spoke again: "Your Grandfathers all over the world are having a council, and they have called you here to teach you". His voice was very kind, but I shook all over with fear now, for I knew that these were not old men, but the Powers of the World. The Powers then went on to teach Black Elk many incredible things, only some of which he was ever able to put into words. For instance the Power of the North told him to "Take courage, younger brother, on earth a nation you shall make live, for yours shall be the power of the white giant's wing, the cleansing wind." The nation is the new nation of America, both old and new living in peace and mutual respect. Thanks in large part to Black Elk's book, Native American philosophy is now beginning to be appreciated by the world. We are also now starting to see a renaissance of environmental awareness in America. The "white giant's wing" is starting to cleanse the land as a "greening of America" takes hold. After centuries of thoughtless pollution of the land by Europeans, a cleansing wind is starting to blow. This is based in large part on the influence of the Native American philosophy of unity with the environment. Black Elk was also given a "peace pipe" and told that "with this pipe you shall walk upon the earth, and whatever sickens there you shall make well." The Native American tradition of the sacred pipe used for healing was thus reaffirmed, and Black Elk was told it would survive the holocaust. In fact this tradition of healing does survive. As a man, Nicholas Black Elk later used the sacred pipe to invoke the Powers who would then heal through him. This practice continues today with Black Elk's spiritual (but not biological) grandson, Wallace Black Elk, and many other "pipe carriers". Black Elk's vision culminated with a vision of future world unity, where his people's wisdom would eventually take its rightful place of importance in world culture: Then I was standing on the highest mountain of them all, and all round beneath me was the whole hoop of theworld. And while I stood there I saw more than I can tell and I understood more than I saw; for I was seeing in a sacred manner the shapes of all things in the spirit, and the shape of all shapes as they must live together likeone being. And I saw that the sacred hoop of my people was one of many hoops that made one circle, wide asdaylight and as starlight, and in the center grew one mighty flowering tree to shelter all the children of onemother and one father. And I saw that it was holy. Later as a young man Black Elk had the power to heal others as he assumed his family position as the tribe's medicine man. In Black Elk's words, ...I had the power to practice as a medicine man, curing sick people; and many I cured with the power thatcame through me. Of course it was not I who cured. It was the power from the outer world, and the visions andceremonies had only made me like a hole through which the power could come to the two-leggeds.

If I thoughtI was doing it myself, the hole would close up and no power could come through. Then everything I could do would be foolish. Many of the ceremonies and rites he refers to here as opening him up to the Powers are described in another book edited by Joseph Brown based on taperecorded interviews he made with Black Elk near the end of his life. Black Elk died in 1950 at the age of 88. The book is called The Sacred Pipe: Black Elk's Account of the Seven Rites of the Oglala Sioux. Black Elk had led a long and interesting life which at times took him far from the reservation. His life as a young man included joining Buffalo Bill's wild west show as it toured all over the United States and Europe. During this adventure he, among other things, met the Queen of England whom he, and the other Indians with him, all liked very much. In the end he returned and lived with his people on the reservation as a healer and Medicine Man. He handed down the traditional spiritual ways of the Native Americans to the next generations, while at the same time, investigated, honored and even practiced the religion of the white man. THE WORK OF BLACK ELK CONTINUES Black Elk has many spiritual grandchildren today who continue his work. One who has received prominence and recognition throughout the world as a spiritual leader is Wallace Howard Black Elk. With the help of William Lyon in 1990 Wallace Black Elk wrote Black Elk: The Sacred Ways of a Lakota. It tells the story of his life and how he uses the sacred pipe as did his "grandfather" before him. He uses it to speak with the Powers and receive their help. The story of Wallace's life is almost as interesting as the original Black Elk. After a stint as a rodeo cowboy, and then joining the army for four years to fight in World War Two, he returned to the reservation to fulfill his destiny as a Lakota medicine man. Wallace Black Elk's role was chosen for him in 1926 when, at the tender age of five, he was chosen for initiation. His training began then into the secret lore of the few remaining tribal shamans the medicine men. At the time the medicine men were severely persecuted by the white authorities and Christian evangelists who worked the reservations. Many in their own tribe also turned against them in favor of what seemed to be the greater power of the white man and their religion. In the 1920s it looked as if the spiritual wisdom and culture of the Native Americans would die. The elders were seriously concerned that they would not be able to pass on what they knew to future generations. This caused them to start off much younger than usual with this Zero-Chief candidate, little Wallace Black Elk. Eleven shamans, all "grandfathers" like Nicholas Black Elk, took part in his training. He had many vision quests, at first with the guidance of his elders, and then on his own with the help of the Powers. By the time Wallace Black Elk was 69 he had completed over 30 vision quests, and had plans for more. Now he tours the world sharing what he has learned by putting on sacred rituals open to all sincere seekers. In these procedures he demonstrates the

Powers by calling them and using them to heal people, find missing people or provide other help. During the rituals he communicates with various Powers or spirits from all of the directions, all of the levels of being, including entities he calls the "stone people," various animal spirits and "star people". Like shamans the world over, he acts as a kind of medium or vehicle for them to communicate with our reality. When they do so the Powers can be sensed by others present at the ceremony. Many hardened skeptics have been convinced by these demonstrations, including hostile government authorities. For instance Wallace Black Elk tells of the time he was committed into an insane asylum for his "insane delusions" of communing with the Powers. After a miraculous escape from the high security asylum (the Powers simply unlocked all of the doors for him and he walked out), he was allowed to put on his ritual and call the Powers. The doctors in attendance witnessed things they could not understand. Then they released him from the psychiatric hospital. A few of these incredible demonstrations are described in his book. His book, along with the series of books by the anthropologist, Carlos Castenada, on the Yaqui Indian, Don Juan, provide the true flavor of working with these Powers. Scientific research into the area of Shamanism is just beginning, but should bear great fruit in the future. When we have more information we should be able to understand more of the laws behind the seemingly-miraculous phenomena that surround such men as Black Elk, Don Juan, and others. Although the natural Laws behind these phenomena are not well understood, procedures in this area are fairly-well defined. The Native Americans maintained their methods in secrecy until the 1980s, but now a few Shamans like Black Elk have broken with tradition and are freely sharing the information. Wilhelmine Keyserling has devised several procedures based on what she learned from the Native Americans. Some of these are described in my online book with Keyserling, Chance and Choice. These procedures, like most, cannot be taught effectively or even adequately conveyed in a book alone. You have to participate in them and learn by doing in the context of a School of Wisdom or the like. Until then you may try reading other books in this area such as Seven Arrows by Hyemeyohsts Storm; Medicine Cards by Sams and Carson; Voices of Our Ancestors by Dhyani Ywahoo; Fools Crow: Wisdom & Power by Thomas Mails; The Way of the Animal Powers by Joseph Campbell and The Way of the Shaman by Michael Harner. AFRICAN WISDOM Today, in 1999, the cutting edge in this area is from Africa. The ways of the African shamanic cultures are just becoming known in the west. This is primarily due to the efforts of one tribe in West Central Africa called the Dagara. They are the first in Africa to break secrecy and share some their

knowledge. They authorized one of their leaders, Malidoma Som, to bring their wisdom to the west. To accomplish his mission Malidoma acquired a Ph.D. from the Sorbonne, and a second Ph.D. from Brandies University in Boston. Now that he is well versed in both cultures, he is quite effective in transmitting this knowledge in his books and workshops. His three books, Of Water and the Spirit, Ritual, and The Healing Wisdom of Africa are all highly recommended. His wife, Sobonfu Som has also written several helpful books on the application of Dagara wisdom in the west. The School of Wisdom works closely with them and has dedicated a web site with more information concerning the Dagara. My third CD of PrimaSounds music GateKeeper (Volume 7 of the School of Wisdom Series) was inspired by the Dagara and my friendship with the Soms. The booklet which comes with the CD, and the chapter on GateKeeper contained in my online book, Chakra Music, contain a first attempt to integrate the wisdom of the Dagara into the Wheel. The Dagara have their own Medicine Wheel comprised on five elements which, as mentioned, has much in common with the five Chinese elements. The new information from out of Africa on these five elements, ritual and community represents a hopeful new direction for the future.

LEGAL PROCEDURES AND THE SCHOOL OF WISDOM

Chapter Eleven of Laws of Wisdom

PART THREE: CLOSING STATEMENT

CHAPTER 11: LEGAL PROCEDURES AND THE SCHOOL OF WISDOM

With the Shamanic traditions and knowledge of the Sacred Directions we come to the edge of the known Laws. Our statement of the substantive laws is concluded. As this book has shown, there are many quiet, inexorable Laws which govern the order and disorder of the universe. These rules allow us to understand our place in the Universe. Some of these Laws have been discovered and are included in this book. Many more remain to be uncovered. We need to know and understand as many of these Laws as we can. For to just ignore the Law, and conduct our life without knowing them, or applying them, is foolish. In the words of Wilhelmine Keyserling, "These cosmic laws are the invisible root of our actions, our development and creation of life. We can ignore them, but we can also refer to them to correct our thinking or feeling". With knowledge now available to us from cultures all over the world, much is known today about the laws of human potential. But knowledge of the Law for its own sake does not lead to Wisdom. The only point in knowing the Laws is to use them, to refer to them as a guide to action. Real lawyers only research and study the law in order to apply it. Legal knowledge is useless unless it is applied. This requires another kind of knowledge, knowledge of procedure. The importance of legal procedure cannot be over emphasized. Substantiative law alone, without procedural law, is hollow and empty. This knowledge must be used. We must move from legal theory, to legal practice. Then our knowledge of the Law can be used beneficially. We can modify our actions to conform with the Law. The only reason to know the rules of the game is to play it! A license to practice this kind of law is not required. There are thousands of different procedures, methods and exercises for applying the many Laws discussed in this book. Some are better for certain people than others. New procedures are developed every day. A few of the new procedures are excellent. Some are not. Some of the methods and tools much touted today might not work for you at all. So be cautious and skeptical at first of all claims. Promises of instant enlightenment are always a sham, a come on, designed to dupe the gullible and "spiritually naive". Even some of the older proven techniques may no longer be effective for the modern mentality. You need to find the ones which are right for you. A few procedures have been referred to in this book, such as Individuation, Clear Thinking and Language, PrimaSounds, and the I Ching. PrimaSounds is the strongest and most effective all around procedural tool known to me. For this reason four volumes of the School of Wisdom Series are devoted to it. There are three audio CDs of music: Volume 5: Life Tuning, Volume 6: PrimaSounds, and Volume 7: GateKeeper; and one book Volume 4:

Chakra Music: the Story of PrimaSounds. One way to begin practicing the Laws studied here is to begin to work with PrimaSounds. Many ideas and practice suggestions are provided in the book, Chakra Music. Still, it is difficult, perhaps impossible, to effectively teach legal procedures in a book alone. The transmission of this knowledge requires personal contact. This is why the practice of the law has always had an element of apprenticeship to it. A young lawyer fresh out of law school, like a young doctor out of medical school, is not really qualified to practice law or medicine. They must first complete an apprenticeship program where they work with older lawyers and doctors. In the internship after school they learn what their profession is really all about. They start to apply the knowledge learned in school to solve real life problems. In school you only learn knowledge, theories. But after school you learn by doing. You start to practice what you know. Then you go from knowledge to wisdom. Wisdom comes from living the laws, from using the procedures. It can only be transmitted by personal contact, by hand-on instruction. That is why the new type of educational centers which are now springing up around the world are so important. Well known places like Esalen, Findhorn and Omega are good examples. In these centers of spiritual learning classes, workshops and rituals are given where this kind of contact is provided. This type of education is not the task of universities. They are oriented to research and instruction for young people. They are focused on knowledge, not wisdom. These alternative spiritual learning centers are concerned with the entirely different challenge of personal attainment of wisdom, practical know how, and the useful application of the Laws for personal and social growth. The reader is urged to find such a center where this kind of contact is possible and enroll in a class or workshop program. This will help you to practice the laws in this and other books. There are many fine wisdom oriented educational centers active today. Some have become quite large and well established. Most communities today have one or more smaller alternative centers. The publisher of this book the School of Wisdom also has an ongoing schedule of classes and workshops. Our teaching programs combine the dissemination of useful information with the practice of physical, psychological and mental exercises. The practices legal procedures embody the ideas, give birth to them and make them real on all levels. Comparatively speaking, the workshop and class program today of the School of Wisdom program is quite small and modest. However, the School

of Wisdom program stands out by virtue of its history and tradition, and has already begun to serve as a model for many other groups around the world. The School of Wisdom is more than a publishing house and workshop center, it is an idea and tradition. It carries on the timeless heritage of multi-cultural spirituality and individual empowerment Arnold Keyserlings Introduction provided a broad perspective of the tradition of the School of Wisdom going back to the time of the Buddha. Here Ill provide more of the details of what he called the 4th School of Wisdom, the one started by his father, Count Hermann Keyserling in 1920. Ill also introduce the 6th School of Wisdom, the one my wife and I started with Arnolds help in 1992. The 4th School was formed in Darmstadt, Germany by Count Keyserling. The picture to the left is of Count Hermann Keyserling in the late 1920s. After the death of Count Keyserling in 1946, his son, Arnold Keyserling, took over this tradition and continued in its name until 1962. Thirty years later, in 1992, my wife and I renewed the tradition and activities in its name with the encouragement of the Keyserlings. Today most of the activities of the School of Wisdom are carried out in our home near Orlando, Florida, and in CyberSpace on the Internet. The Counts basic idea in founding the School of Wisdom was to create an institution that promoted multi-cultural values and self empowerment. Counter to almost all other thinkers in his day, he felt the non-Christian cultures of the third world possessed spiritual insights and wisdom of equal value to those of the West. He held multi-cultural values dear and opposed all ethnocentric nationalism. Instead he strove to incorporate all of the cultures of the world to create a new "ecumenic culture, a universal human culture". He was the first to stand for a global, planetary culture which would include all of the seemingly divergent cultures and philosophies of the world, both East and West, North and South. He also felt that democracy should be expanded to the spiritual level, and no priest, guru or other authority should tell another what to think. He favored the empowerment of the individual so that each person could discover their own truth and dreams. This was quite a revolutionary thought at the time. It still is. The Count implemented these ideas in his conduct of the School of Wisdom. In 1920 he was a world renowned writer and philosopher, and had recently married a daughter of Chancellor Bismark. His best-selling book, Travel Diary of a Philosopher, can be found in most public libraries. Count Keyserling's other works that have been translated into English include: Europe, America Set Free, South American Meditations, Creative Understanding, Immortality, Book of Marriage, and The World in the Making. Hermann Keyserling could easily have set himself up as another Guru, propagating his own views over those of others. He choose not to do so. Following his own philosophy he instead acted as a facilitator with many other teachers whose ideas were given an equal place to his own.

Before the School of Wisdom was closed by the Nazis, it met annually in Darmstadt, Germany. People from around the world attended these meetings. The public sessions consisted of lectures by several speakers on a general theme, often with opposing points of view. This was all orchestrated by Count Keyserling who gave the opening and closing speeches. Hermann Keyserling referred to this as the "polyphonic style of thought." It was a living embodiment of what his son nows calls multi-cultural spiritual democracy. During its initial years, the school served as a spiritual beacon of a newly emerging multi-cultural world consciousness. There were many important students and teachers over the years including celebrities such as psychologist, Carl Jung; translator of the I Ching and sinologist, Richard Wilhelm; German poet, Hermann Hesse; and Indian Nobel Lauret poet, Rabindranath Tagore. The latter was the featured speaker at the school's opening in 1920. His own Santiniketan University in Bengal (also known as Visva Bharati) enshrined the same goal of the education of the universal human being. After the unexpected death of Count Keyserling in 1946, his son, Arnold took over and protected this tradition and name. Arnold Keyserlings primary teacher was the now famous mystic philosopher George Gurdjieff. In the late 1940s Arnold worked with Gurdjieff in Paris. Today, Keyserling, and his wife Wilhelmine, are two of the remaining students who worked directly with the mystic. The Keyserlings have developed their own version of the Enneagram which Gurdjieff brought to the West from the Sufis, and with the help of Ralph and others, have also continued Gurdjieff's work with esoteric Music. After Gurdijeffs death, Arnold and Wilhelmine lived and traveled throughout the world in a quest for knowledge including a five-year stay in India, where as mentioned, Arnold taught language and both were trained in Yoga. After their return to Austria in 1962, Arnold Keyserling was appointed a Professor of Religious Philosophy at the Academy of Applied Arts in Vienna, where he is still serving and giving lectures. His work has focused on discovery of the underlying structure which unites the many diverse cultures and spiritual traditions of the world. As explained in this book, he refers to this unifying structure as The Wheel. Due to Keyserlings work with the Wheel, it is now possible to understand the many cultures of the world and see how they complement each other in a holistic fashion. This overcomes the dangers of relativism, and allows each individual to create their own synthesis, their own philosophy of life in harmony with all others. In the 1960s the Keyserlings no longer used the name School of

Wisdom but taught their private students under the name Criterion and later, the School of the Wheel. It was an open community of friends with ongoing educational programs and workshops. This is the time period which Arnold refers to in the Introduction as the 5th School of Wisdom. The Keyserlings continued the traditions of the School of Wisdom and global culture, but their focus was on the Wheel, and they rarely used the name. Arnold and Wilhelmine introduced to Europe many of the aspects of the Aquarian Age which we now find indispensable. For instance, they helped start the Yoga movement in the early 60's. In the early 70's, when Ralph was among his students in Vienna, Arnold invented the musical scale tuned to the chakras. In the late seventies and eighties, their focus changed again as they became leaders of the Human Potential Movement in Western and Central Europe. Arnold Keyserling was elected President of the European Humanistic Psychology Association. The School of the Wheel, as they then called it, also became one of the first groups to introduce Native American shamans and shamanism to Europe in the 1980s. In the early 90's, after 20 years of trial, error, struggle and research, I accomplished my goal of creating a new type of music called PrimaSounds based on Keyserlings chakra scale. This story is described in Chakra Music. By that time, I was ready to carry on the Wisdom tradition in the USA and in cyber-space and other new technologies. In February 1992, the 30th birthday of the Aquarian Age, and the beginning of the new 30 year and 600 year Chinese cycles described by Arnold in the Introduction, my wife Molly, and I, and a few friends, re-founded the School of Wisdom. We had the help and encouragement of Arnold and Willy Keyserling who were no longer using the name. We legally registered the School of Wisdom as a trademark in the U.S. and began what Arnold calls the 6th phase of the School of Wisdom. Molly and I have tried to preserve the fundamental goals of the School of Wisdom predecessors. Our activities focus on Multiculturality, Self Empowerment, Meditation Music, New Science, Law, the Wheel, Technology and Cyberspace. The School of Wisdom is concerned with teaching the laws, methods and tools from many cultures of the world which individual can use to heal themselves. The goal is to empower the individual with these tools so they can find and carry out their unique task or service for Humanity and the Earth. PrimaSounds and the Wheel are used in this endeavor as master tools. The Wheel is especially valuable to help in the understanding and use of all other tools. Today the School of Wisdom enlarges upon the old theme of the human potential movement "Think Global and Act Local" to a theme of "Think Universal and Act Global." We are trying to establish a global network of friends fulfilling their potential on all levels: physical, social and spiritual. The "laws" we teach are universal and generic to many world cultures and spiritual traditions. The local actions include the whole Earth, including all of nature.

The schools publications on the Internet is one example of this new global activity. The School of Wisdom continues its long tradition of multiculturalism and the introduction of new ideas and methods from previously unknown cultures. In the past the School of Wisdom helped introduce the spiritual values of China, India, Native Americans and Humanistic Psychology. Today the focus is on the traditions and Wisdom of Africa. The school is actively supporting the work of Malidoma and Sobonfu Som of the Dagara Tribe of West Central Africa. They are frequent facilitators and participants in the school, both in Florida with Ralph, and in Austria with the Keyserlings. The Dagara for the first time bring to the West a cornucopia of valuable new information pertaining to community and ritual. The School of Wisdom also actively supports the charitable organization established by the Soms to help fight drought and starvation in West Central Africa, Echoes of the Ancestors. Ralph maintains the Echoes website at Malidoma.com

Psychology and the substantive laws of the other great spiritual traditions of the world are still important components of the School of Wisdom. We try to fulfill this information gathering, analysis and distribution function in our publishing activities. But in our classes and workshops we emphasize the procedures the pragmatic methods and tools with which each person can create their own answers to the great questions of life. This wisdom is based on nature and the body. It requires the development of an Awareness with which our many states of consciousness (Subtle Sybil Effect) can be unified into a coherent whole. Wisdom is not based on different beliefs or ideologies, but on the common enominators of nature, the human body, language and geometry.

The goal of the School of Wisdom is integration of this knowledge into practical "know how," into Wisdom. This is a process of learning about wisdom tools and using them to make sense of the world. The methods, disciplines, exercises, practices, rituals and other tools from traditions around the world allow us to find out who we are, to heal ourselves and fulfill our potential. The basic publications of the School of Wisdom for these tools are: (1) New Age Visions; (2) Chance and Choice; (3) Laws of Wisdom (this book); and, (3) Chakra Music: the Story of PrimaSounds. School of Wisdom classes in the U.S. are informal with a "hands on" atmosphere of friendship, dialogue, drumming and joyful trance. Facilitators at the School of Wisdom do not hold themselves out as wise or superior, but as seekers of wisdom, on a common quest with the students. The groups are open, based on friendship and honesty, not authoritarianism, secrecy or "intellectual one-up-man-ship."

Although spiritual values from many traditions are at the heart of the program, it is not identified with any one tradition or set of values and procedures. Instead the school stresses the importance of each individual finding their own meaning and way. We look to all cultures of the world for inspiration. The great questions of life are raised and discussed, but one-size-fits-all answers are avoided. Everyone is encouraged to tailor their own! The school merely provides the needle and thread the language, laws, tools and procedures with which a student can weave their own answers.

One of the important purposes of the school today is to help participants discover their meaningful work the special "right-livelihood" for them. This is one reason the School of Wisdom has become a publisher in its sixth incarnation and is now also a federal trademark. The School of Wisdom publishes the seven volume School of Wisdom series and has other commercial products and services, including a rapidly expanding grass roots distribution network with small dealers all over the world. Its publications include three audio CDs of PrimaSounds Music (Life Tuning, PrimaSounds, GateKeeper) sold over the Internet and elsewhere; and four books by Keyserling and Ralph (New Age Visions; Chance and Choice; Laws of Wisdom; and Chakra Music); plus over thirty cassette and video tapes of past SOW classes and workshops. Many new products are now under development, including multi-media CDs and other unique consciousness technology tools. The School of Wisdom is an idea and tradition that is beginning to resonate in the hearts and minds of more and more people each day. Everyone is invited to be a part of its full re-emergence in the Twenty First Century. For more information on the School of Wisdom see its Internet webs at: http://www.schoolofwisdom/. The School of Wisdom is just one of many grass roots movements now growing around the world to serve as alternative centers for spiritual culture and continuing education. Try to locate a center like that near you, but watch out for narrow dogmatic ones with hidden agendas, and commercial exploitations or religions in disguise. Strong mono-cultural groups tend to hierarchical authoritarianism. Self empowerment and spiritual democracy entail diversity and tolerance of differences. Look for groups that are multi-cultural, yet holistic. Of course, look also for quality in the materials and the people associated with the group. With good centers you should be able to find a variety of disciplines and teachers who can assist you with some of the many legal procedures referred to in this book. The support and encouragement from friends in such places is invaluable. Visit the School of Wisdom websites for more information on upcoming workshops. http://www.schoolofwisdom/ or www.PrimaSounds.com. Take action now and move from study to practice. It is not enough to gain an intellectual understanding of the Law, you have to apply it, live it, become a Lawyer yourself!

A Historical Perspective to Laws of Wisdom

Professor Arnold Keyserling Epilogue to R.C.L's book Laws of Wisdom

Once as a young man I asked one of the greatest authorities on Renaissance painters, Bernard Berenson, what he thought of modern art in relation to his predilection. He answered with the following story. Behind his home there was a hill full of pine trees. During World War II the Germans cut down the forest. When he returned to his home years later he found that a new forest of chestnut trees was beginning to grow on the hill. It was a re-beginning because a chestnut forest had existed on the hill in the nineteenth century before someone had planted the pines. Thus, he explained to me, is the history of arts and sciences. Suddenly a completely new paradigm springs up; but not owing to progress, but to rediscovery. Such is the case of Ralph's book, in it the long lost paradigm of Wisdom and Law is rediscovered. The world today is undergoing tremendous changes in all areas. The changes are natural and follow known laws. We are living in a time of quantum jump from the Pisces Age of ideologies, religions and empires, to the Aquarian Age of global consciousness and technological civilization. Now, in all parts of the globe, science and mathematics, the computers, have for the first time in human history become the fundamental tools for a meaningful life. The socalled primitive cultures like the Australian aborigines, the Dogons and Dagara in Africa, or the Native Americans, never lost the ancient knowledge embedded in myths. But these ancient cultures are for the most part unable to bridge the gap to western civilization. Now, with the newest discoveries of mathematics deterministic chaos and fractals - and with the discoveries of the Human Potential movement, new links with these ancient cultures have been created. The Laws of Wisdom, well known to the ancients, are being rediscovered in a modern context. These new discoveries undercut the basis of the western traditions built on the scientific method. The scientific method, created in the 15th century by the Neapolitan philosopher, Telesius, the father of all the subservient academies of science, essentially means repeatable experiments, verified by logic and mathematics, and giving rise to "heuristic" theories replaced when necessary by new ones. This is an ideal paradigm for science, but the lack of a coherent theoretical frame of reference destroyed the basis of civilization which existed

before the 15th century. In the last 300 years of critical rationalism, from Newton to Mandelbrot, the incomplete paradigm of science led to the colonialist destruction of countless archaic civilizations. An adequate theoretical paradigm cannot be found in religious traditions or sectarian ideology. The answer comes instead from the Common Law as described in Ralph's book, a Law based on the twin pillars of Roman case law, and cosmic verification. The verification comes from the objective mathematics of outer and inner experience, not from subjective verbal formulas - exclusive, fundamentalist dogmas. Let us now view the history of Cosmic Law which has been re-discovered, written, articulated, and conceived anew by Ralph in Laws of Wisdom. Up to 1200 B.C. Law was the basis of government. It was invented by culture heros, and mighty kings, or it followed divine revelations. Then Cosmic Laws started to be encoded in different cultures - Hammurabi in Babylonia, the I Ching in China, the Sanatana Dharma in India (meaning eternal destiny), and the Roman "Fatum", a mixture of revelation and customs. In the 5th century B.C. a third root of law appeared. It was born out of social disagreements arising in the Roman system. Roman law at the time was based on the myth of the body politic. The ruling patricians were the head of the body politic, and the plebeians were the stomach and the limbs which served the head. The plebeians rebelled, refusing to go back to work unless they obtained the security of basic rights embodied in a constitution. The Roman Senate decided to send a group of ten men, the famous "Decemvir", to study the then most famous constitution of Athens of Solon. They returned and created the "Twelve Table Law", based on astronomical and astrological meaning. For example, the eighth table concerned capital punishment (in astrology the eighth sign in the Zodiac is Scorpio, the house of death), the second table concerned property rights (in astrology the second sign is Taurus concerned with material things). A new "philosophical" law appeared called Jus, replacing the law of Fas, and the religious law reigning up till that time. The new law was concerned solely with actions which harmed other people, not with religious attitudes. Under the new Roman Law of Justice the following concepts were coined: 1. Persona. We are a person insofar as we have a public status. A persona is that which is heard through the person, like a theater actor. 2. Responsibilitas. We are responsible for the negative consequences of our actions. 3. Causa. A process of law which still exists today in Italy to establish responsibility for something where no one is conscious of it and claims to be right.

4. Process. The way for a humane society to require everyone to be responsible for their deeds by a legal procedure based on the triad of Judge, Accused and Defender. 5. Casuistic. Case law - following precedent, thereby igniting a historical process. The Republican law was watered down in the times of the Emperors and almost destroyed with Emperor Justinian's elimination of the ancient religions in 520 A.D.. Weakened, these five principles of law nevertheless remained the backbone of the western civilization we know today. The medieval structure established a synthesis between Roman law, Germanic traditions and local customs. It reigned until Dante's "Divina Commedia", the swan song of the ancient Europe created by Charlemagne. With the Renaissance and the end of Byzantium, the Greek scholars fled to Florence at the invitation of the Medicis. They brought the Platonic Dialogues, previously unknown to the Latin tradition, and therewith appeared the paradigm that normal language could better explain metaphysical truth than scholastic sophistication. The old order was destroyed by the Protestant revolution and by religious wars of unbelievable cruelty. As the authority of empire and church crumbled in the 17th century, people turned to ideological utopias, like Thomas Moore or Machiavelli. Britain remained apart from this history, but still had civil war with Cromwell. In this situation three juridical philosophers undertook the establishment of a new legal foundation. (1) Jean Bodin. In France he created a positivistic structure: Law is what has been created by Parliament and the reigning belief system. Thus he justified the right to burn witches. (2) Johannes Althusius. In Germany he created the notion of the sovereignty of the people, a kind of mystical subject replicating the authority of emperor and pope. (3) Hugo Grotius. In Holland he created "Natural Law" based on human nature, replacing the so-called natural law based on the bible. All subsequent historical developments in the west can be traced to these three origins. All lost their connection with the ancient Wisdom of the earth. The ancient Wisdom traditions after that were only maintained by the indigenous cultures. The history of the Wisdom traditions outside of the indigenous cultures has been underground, esoteric, and not a part of official history. The Wisdom traditions lacked standing and power, especially in Europe after Christianity became the state religion of the Roman Empire. But in order to understand the spiritual revolution of today, we have to unearth and understand the main historical stages of the little known Wisdom traditions. In the pre-historical, Mythological Age - from around 9,000 to 3,000 B.C. - the Wisdom traditions lived in tune with heaven and the few remaining indigenous cultures. Then from around 3,000 to 100 B.C., owing to continuous war, the

link to heaven was lost. Kings started to consider themselves to be the upholders of justice. For the common man loyalty to the Lord was the backbone of society. The old knowledge came back in Babylon in 2360 B.C.. The Chaldeans equated the geometry of the circle of 360 degrees with the zodiac. Before then only eleven constellations were known. They transformed the legs of the Scorpion into the sign of Balance. This meant that moral judgment was no longer dependent on a wilful and unpredictable God-King, but depended on personal morality, as we witness for example in the rituals of the Egyptian Book of the Dead. In modern terms Balance means that altruism should be stronger than egoism, in other words, you have to move from the instinct of survival to the instinct of the species. This change was incarnated in the Pharaoh impersonating Horus, during lifetime, and Osiris after death. In today's world resurrection is not limited to the pharaohs and priests, but is open to every person who has enough leisure to study the structure of the world beyond life. By 2140 B.C. the Chaldeans had established a peaceful government based on an astrological priesthood who knew the basic time cycles of life and death embedded in the movements of the stars, planets, moon and sun. The astronomical phenomena of the precession of the equinoxes, the great cycle of historical change, was now understood as something other than the will of the gods. The Chaldeans understood the zodiac as a scheme of personal integration, shown for instance in the "Mulapin Cuneiform of Babylon" now kept in the British Museum. The time cycles shown in the movements of the heavenly bodies, the visible planets, sun and moon in the field of the twelve zodiacal signs, were understood as keys to personal liberation. The zodiac structure also served as a pattern to transform the gods into time cycles. For instance, the Sun became the emperor, the Moon the prince, Saturn the official, Venus the artisan, Jupiter the priest, Mercury the merchant and teacher, and Mars the warrior. The correspondence between the zodiacal signs and the body organs were also rediscovered by the Chaldeans. The Wisdom tradition, and its knowledge of the significance of the Zodiacal time cycles, continued in the West, but after Christianity became a state religion with Theodosius in 540, a council decided that everybody looking for personal redemption by his own capacity was to be excommunicated and killed. The ancient knowledge was outlawed, but did not die. It went underground and was handed down esoterically by small groups, or rediscovered by mystics like Meister Eckhart or Jakob Boehme. Since the condemnation of Eckehart, all followers of Wisdom were persecuted by the Catholics, as well as the Protestants, as belonging to the devil. This lasted up to the present century, when so-called scientific astrology linked up with causal determinism and astrology therewith lost its spiritual meaning. Starting in 1962, all hidden and forbidden traditions surfaced, first in California, but quickly spreading to all parts of the world. But the common denominator of the night heaven and the great year - the 25,000 year movement of the ecliptic

- was lost, and so many alternative groups had no real influence. The mainstream was taken over by ideologies: capitalism in the west, socialism in the east, technocracy in the north and fundamentalism in the south of the globe. With the collapse of communism in 1989, the east-west antagonism vanished, leaving only the north-south creeds. Technology and business in the northern hemisphere of the earth against fundamentalism and nationalism in the southern hemisphere. The basic legal tenants of the emerging global civilization are now accepted virtually everywhere - human rights, freedom of speech, self determinism and democracy based on scientific understanding. However, knowledge of the meaning and sense of life is still missing. The Common Law today lacks the spiritual element present in Ralph's book. There are enough religions or creeds to provide definite answers to all the great questions, but their answers don't stand up to critical and scientific investigation. Furthermore, the northern powers threaten to destroy all life, and the real problems are no longer ideological, but ecological. We fail to act in the face of certain predictions, and thus all futurologists predict the inevitable end of civilization, even of all life on earth. The last tribal cultures still having access to the ancient Wisdom knowledge, like the Native Americans, the Africans, the Australian Aborigines and the Siberian Shamans seem doomed to extinction. The answer must come in a new form, tied to the material benefits of the existing computer civilization. Only one tradition is in touch with both the ancient and the new, and can show us the critical means to re-establish our connections with heaven and the meaning of our existence - the Wisdom tradition. It has until now remained aloof from political problems, but must now reemerge in the context of Common Law and Science to allow every individual to make sense of their lives and the flood of information we all now live in. To understand the reemergence of the Wisdom tradition and its possible future, we must sketch its development through the ages up to the present moment. The origin of the Wisdom tradition is found in the Eastern myths of the warrior king. All of the Mongolian tribes claimed such a king under the name Gesar Khan, in Tibet the name was Gesar Ling. Gesar means "indomitable", Ling means the country of the wheel. Gesar was sent by the earth goddess Manene and her twelve zodiacal helpers to reinstall cosmic laws. In the Tibetan version Gesar was persecuted by a scheming bad uncle, but even though he was in poverty, he won the throne and the princess in a competition where he was faster than all others. Instead of then discovering a Mill, he discovered a Wheel in a mountain. The Wheel contained all of the sacred numbers: the eight space trigrams of the I Ching, the 12 signs of the lunar zodiac, the four stages of consciousness, the decimal system, and the sacred square of 9 numbers. Many Tibetans still carry this ancient Wheel attached to their belt.

Gesar Ling fought single-handedly against all of the Bramanic priests who jealously kept truth and medical care in their possession. Further, he fought against the kings of the east, the north, the south and the west, by magically multiplying his presence. After every victory he meditated for a period in order to help their spirits to understand the pure light and attain liberation. His work finished, he then left the country with four friends at the age of 50. Here the original myth has been modified to the Buddhist tradition. The Tibetans expect the return of Gesar Ling in order for the present civilization to start a new golden age. But the basis of the Wisdom tradition, of the Wheel, was the illumination of the historical Buddha, Siddhartha Gautama in the 6th century B.C. Siddhartha started the way of prajna, of Wisdom, by setting the Wheel into its first motion. We will now leave myth and concentrate on historical facts. Siddhartha grew up in great wealth in northern India (modern Nepal), the son of king Suddhodana and queen Maya. At age 16 he married a princess, Yasodhara, and lived a life of luxury and comfort in his father's palace, sheltered from the harsh realities of the real world. At age 28, soon after the birth of his first child, he suddenly discovered the world beyond the palace, the reality of death, disease, old age and suffering. The world no longer made sense or had meaning to him. He resolved to find a solution to the universal suffering of mankind. He left his wife and child to search for an answer, becoming a religious ascetic according to the techniques of yoga. But after six years of study and mortification, he realized that none of the yoga techniques led to liberation from suffering. So he left the forest and at age 35 went to a certain tree on the banks of the river Neranjara at Buddha-Gaya, a tree still sacred to all Buddhists, which we now know as the "Tree of Wisdom" or BodhiTree. He resolved not to move from underneath that tree until he had attained complete liberation. Illumination came to him after the three nights of the new moon. In the first night he realized his existence back to the beginning of creation, through all forms of life. In the second night he saw his present task to preach all possible ways to attain liberation. In the third night he grasped that his own mission was a beginning and would last as a form of civilization for only a thousand years, to be superceded by more exact knowledge. He structured his message according to the "four noble truths". 1. All human life is suffering, dukha, meaning lack of freedom, dependence. 2. The suffering has a cause which can be discovered. 3. The cause is the thirst for rebirth, springing from false imagination due to associative consciousness, alternating between sleep, dream, reflection and waking with ever-changing subjects, identities.

4. This consciousness can be replaced by awareness, the state of Samadhi, by embarking on the "Eightfold Path": right belief, right convictions, right teaching, right actions, right living, right intentions, right thinking and right contemplation. These eight steps give rise to all subsequent Wisdom traditions, in yoga, in the chakras, in alchemy, down to the contemporary understanding of physics and mathematics. The Buddha preached for forty years wandering through northern India. The main symbol of his teaching was an eight spoked Wheel of the Dharma, the eternal Law. After the Buddha's death his pupils compiled all of the different aspects of his teaching and founded the first so-called School of Wisdom. Its aim was the attainment of the state of Awareness, or Arhat, open only to monks, since laymen did not have the time or opportunity to continuously meditate and practice mindfulness as required to complete the necessary steps of initiation. Buddha invented the number zero, the emptiness basic to total awareness. But when Buddhism became a ritualized state religion with Emperor Ashoka in the third century B.C., the state of Arhat was confused with the Self. This type of search for Nirvana as established by the first School of Wisdom continues up to the present day with the adherents of Theravada Buddhism, called the small vehicle, now concentrated mainly in Sri Lanka and Burma. Around the time of Christ, Nagarjuna started the second School of Wisdom based on Sunyata, the aim of emptiness, and replaced Arhat with the idea of the Bodhisattva: the way to liberation is attained through trying to help others to realize their Buddha nature. Wisdom is the knowledge behind the knowledge, but includes all possible experiences and all worlds. The teaching of the second school was called Mahayana, the great vehicle. Out of it the first Universities were formed in northern India, especially Lalanda in the ninth century. But by the seventh century the Zen patriarch Bodhi Dharma had already brought Buddhism out of India to China where it attained its greatest following, with Buddhist emperors, and furthermore started its development in Japan. The second School continues today with Mahayana Buddhism, including Tibetan Buddhism, and some forms of yoga, martial arts, and Zen. Complications of University disputes turned the second School of Wisdom from illumination to knowledge. The conquest of northern India by Islam ended its political role there, laying the groundwork for the establishment of the third School of Wisdom. The third School was based on another aspect of Buddha's teaching in his last sermon before his death. Nothing exists in the visible and invisible worlds apart from one single power, without beginning and end, submitted to its own law. Do not try to grasp its infinity with words. He who asks falls into error, likewise he who answers. Don't expect help from the gods. They are submitted to the same law of karma. They are born, get old and die, in order to be reborn. They cannot change their own

fate. Expect everything only from your own initiative. Do not forget: each of you can attain this higher power. What is this power? The Buddhist schools were destroyed in India, either by the Muslims or the Brahmans declaring Buddhism a heresy and returning to a ritualized way of life. However, one group of the Muslims, the Sufis, proclaimed a mystical Islam not based on the Sharyan, the fundamentalist moral and legal structure, but on the Hadith, the sayings of the Prophet. The Sufis cited especially the Hadith that "You should include all knowledge and wisdom, even if it found in China." The Sufis, together with the Taoists, Buddhists and Confucians, formed the third School of Wisdom in Turkestan in the 9th century. They based their teaching on that power beyond name and form. For the Taoists it was well known as the Chi, the primordial life energy which can be attained by certain exercises, and which can open you to higher spiritual communion. All members of the third School of Wisdom were artisans. Their teachings and practices with spiritual energy were kept secret. They formed fraternities, similar to the Free Masons in the west. The primary symbol of the third school, the Enneagram, became known to the west for the first time through G.I. Gurdjieff. All knowledge, according to Gurdjieff, was contained in the Enneagram. The Turkestan school was largely destroyed by the Mongols, and persecuted elsewhere for its clandestine independence of the feudal religious and political powers. Still a few philosophers and esoteric Wisdom groups, both east and west, continued the traditions in secret and disguised their work as a search for gold, longevity, or simply game playing. In the east and mid-east the Sufi fraternities and some of the Taoists, and Chi Kung adepts, continued the traditions of the third School up to the present time, where they became central to the Human Potential Movement of today. In Europe, at the same time as the Buddha, the Ionian Greeks pursued Wisdom by the creation of mathematics as a science: Thales founded geometry, and his pupil and successor, Anaximander, founded arithmetics, based on the relation of the infinite and the finite. Anaximander's successor, Anaximenes, postulated that we have to distinguish opinion from understanding and limit philosophical language to that which can be articulated by mathematical criteria. Pythagoras found that music is the experiential basis of mathematics. He created the whole geometric and arithmetic representation of the Wheel, however, he ignored the precession of the equinox and the origin of myth. All of the Greeks tried to overcome myth through logic. They took Cosmos as the basis of the Universe and negated the metaphysical existence of Chaos, which has only resurfaced in the last twenty years. The Sophist philosophy that developed in Greece lost all connections with the Wisdom tradition. The Pythagorean school came close, but it was more of a monastery than a Wisdom school. Only Socrates opposed the Sophists by establishing the fundamental criteria of Wisdom. "Socrates, who knows that he

knows nothing, is the wisest of the Greeks." This utterance of the Oracle of Delphi was taken by Socrates as the maxim of his life. He discovered that all knowledge is only operational, that the key to awakened life lies in Wisdom, not knowledge. Wisdom is a state of being to be attained, a state of realization of nothingness, the knowledge of nothing, or inner silence, at the basis of all Wisdom traditions. Socrates found that there are two preconditions to attaining Wisdom: 1. Anamnesis. Discovering the unconscious knowledge of the body, just like the sculpture liberates the spiritual figure of the stone. 2. Maieutics. Getting this immortal being to live and to create, the art of spiritual midwifing. However, Socrates' focus on that attainment of Wisdom was diffused with Plato, and lost by Aristotle. The emphasis in Plato's Wisdom school moved from formal ethics - never be conditioned by the past or uncontrolled belief systems - to knowledge, abstraction and classificatory science. Wisdom was eventually lost as the theme of the school, especially after the Platonic Academy, along with the Greek sanctuaries, were closed by the Christian government. Thereafter all Wisdom schools in the West became esoteric, handed down from master to pupil in small groups up to the 19th century. The story of this esoteric tradition remained outside of academic research until Pierre Riffard's famous book History of Esotericism was published in Paris in 1991 and accepted by the Sorbonne as his professorial thesis. During the Renaissance and the beginning of Rationalism with Galileo, Locke, Descartes, Leibnitz and Newton, Wisdom was only the aim of a few mystics, who were usually hiding from the ecclesiastical and state authorities. In the west the third School of Wisdom traditions could only continue secretly in small groups. This changed only in the 19th century with Papus, Alan Cardec, Eliphas Levy, Rudolf Steiner, and found a common denominator in Theosophy with Annie Besant, C.W. Leadbeater, and many others. The origins of the fourth School of Wisdom were laid at that time, however, with the exception of the English and American Societies of Psychical research, the occult and esoteric knowledge developing then seemed divorced from science. This ran counter to the prevailing trends which fostered an experimental attitude. Natural philosophy, having been abandoned by the British Royal Society with Robert Boyle, only served to deepen the abyss between the two cultures based on Cartesian dualism. Thus Wisdom was suppressed by the churches and states, and by the scientific and academic communities. The next attempt to find the common root of spiritual and scientific endeavors was created by my father, Count Hermann Keyserling, in 1920 in Germany. Raised in the tradition of natural philosophy, coming from a family of geologists and biologists, he was not content with the then dominant European colonialist outlook of world culture. He journeyed around the world, taking as his motto

the saying of St. Paul: the shortest way to oneself is around the world. He investigated the Wisdom traditions of the many lands he visited according to their own evaluations, and wrote a book about it called The Travel Diary of a Philosopher. In this and other books he described the different cultures as aspects of an emerging global consciousness, a world civilization beyond nationalities, that included and appreciated all of the many cultures of the world, not just the European one. Travel Diary became a best seller all over the world and led to an invitation by the Grand Duke of Hessen - the brother in law of the Russian Czar - to start a school in Darmstadt devoted to planetary philosophy. Hermann Keyserling created his School of Wisdom in the spirit of the old ones, intentionally retaking the old Buddhist name. This was the official beginning of the fourth School of Wisdom. Hermann Keyserling was looking for the positive meaning of the old religions and cultural traditions, but unlike Hegel, Marx, Darwin, or the Theosophists, he was not searching for a common philosophical "Weltanschalung" (worldview or synthesis). Instead, he was trying to attain the level of awareness of Wisdom by listening to the great thinkers and pioneers of different traditions speak on given themes, such as Man and Earth, Worldview and Lifestyles, Order and Freedom, etc. People were invited to speak at the School of Wisdom who had in their own life achieved a synthesis of personal motivation and scientific endeavor. In the 1920s many great personalities took part in his enterprise, for example, Carl Jung, Richard Wilhelm, Leo Frobenius, Paul Tillich, Leo Baeck, Nicholas Berdajeff, Rabindranath Tagore, and others. Closed by the Nazis in 1933, this same line of research was continued under the auspices of Jung in the Eranos congresses in Ascona, from 1933 up to 1988 with scholars of world culture and myth such as Mircea Eliade and Joseph Campbell. In 1946 the School of Wisdom was refounded in Tyrol in Austria with the help of the Austrian and French governments, however, my father died one month before the inaugurations. I took over the direction of the School, looking for the European roots of Wisdom and philosophy in the Pre-Socratic Greek traditions from Thales to Pythagoras. The official, government-sponsored school closed after a year, but in 1948 I got the chance through Gurdjieff and Hauer to discover the roots of the third School of Wisdom in Turkestan. In 1952 I moved to southern Italy to understand music in the spirit of Pythagoras, and then in 1957 moved to India to be a guest professor at the school created by Rabindranath Tagore, the University of Santiniketan in Bengal. There I studied modern science in relation to Indian metaphysics. My studies showed that February 4, 1962 was the beginning of a new ecliptic cycle, known in the west as the Aquarian Age. Most of Calcutta where I lived celebrated the historical change with feasts and all night drumming. The 25,000-year progression of the equinoxes against the star field was observed by all cultures of the earth. This is shown for instance in Hamlet's Mill by M.I.T. historian Giorgio Di Santillana. This 2,500-year cycle marked by the change in

the orientation of the equinoxes indicates the beginning of a new spiritual epoch, the beginning of global consciousness. It was shown by three social initiatives: 1. The founding of the Findhorn community in Ireland, rediscovering the Celtic link with Nature Spirits, in accordance with Native American and African traditions. 2. The creation of Esalen in 1962, and in 1964 the creation of the Human Potential movement by George Leonard and Mike Murphy. 3. The "Hippy Movement" and the student revolution spreading in 1968 to Paris and all of Europe. 1962 began the time of the fifth School of Wisdom, and later that year I returned to Austria to teach world history and the Wheel. The fifth School was never really an organized institution, and the name School of Wisdom was never used by me or anyone else. Instead this was a multi-faceted renaissance of Wisdom with many revolutionary ideas and leaders, such as Marylin Ferguson, Fritz Capra, Jean Houston, Charles Tart, Carlos Castenada, and hundreds of pioneers in the fields of Religion and Mythology, holistic medicine, Humanistic Psychology, Transpersonal Psychology, and new education. This was a time of the discovery of yoga, martial arts and body techniques like Feldenkrais and Rolfing, the linking up with new science through Wheeler, Prigogine, Arthur Young, David Bohm, the British Wrekin Trust, and many others. In the 1980s it included the Native American traditions with Wallace Black Elk, Swift Deer, Sun Bear and many others. Our study group in Vienna and other places participated with these and many other traditions from around the world. I became the President of the European Humanistic Psychology Association in the 1980s and introduced many of the American leaders of the Human Potential Movement to Europe, and also the first Native American medicine men. The many-sided, fifth School of Wisdom as we understood it, had its main focus in the Human Potential Movement. Up until the collapse of communism in 1989 and the end of the cold war, the Human Potential Movement, much like the "New Age Movement" which is related and similar, but even less disciplined and focused, remained essentially anti-establishment, outside of the scientific community, and frequently in open hostility to it. This began to change in 1989. I opened centers in many places of the world, such as Kazakhstan, Estonia, Greece, Italy, France, Holland, England, although I did not call them Schools of Wisdom, but used other local names. It wasn't until 1992 that the name School of Wisdom came into use again by my former student, Ralph. With my help he and his wife, Molly, opened a center in Orlando, Florida, and later on the Internet. This reopening of the School of Wisdom followed another historical shift according to the Chinese

tradition which occurred on February 10, 1992. At that time a new 60-year and 300-year cycle began called the time of the Wooden Dog. This marked the political end of the last great 2,500-year cycle of the ecliptic, the Piscean Age, which had spiritually terminated in 1962. The 300-year cycle represents a total paradigm shift from Newtonian mechanics, to fractals, deterministic chaos and PrimaSounds. The 60 cycle represents a political shift, a change from the cycle of political terror begun in the 1930s. The old Piscean authorities now slowly begin to lose their power. Thus according to the Chinese understanding of time, as of February 10, 1994, the time was ripe for new public authorities to come into the foreground who are trying to clarify the meaning of science for human self actualization. For this reason in February 1992 the sixth School of Wisdom was intentionally founded in Orlando, Florida. The new school moves beyond affiliation with the Human Potential Movement, and starts a new direction. In alliance with New Science and the Common Law, the School of Wisdom now fully arises from its underground position of the past millennium, and transcends the antiestablishment orientation of the Human Potential and New Age Movements. It now begins to fill its role in society, to use technology, science, math and law to help every individual find their own meaning and sense in life. The first five Schools were necessary preparation for the sixth, which should now carry for centuries, and fill the void of the collapsing Piscean structures of religion, ideologies and nationalism. The Wisdom knowledge and psychological technologies developed by the fifth School, especially the development of PrimaSounds, now provide a reliable means for the sixth School to shift the subject from consciousness to Awareness, to Buddhist Satori. The sixth School uses common mathematical denominators set forth in Ralph's Laws of Wisdom to unite the body and the spirit. Mathematics in the Central Asian Sufi and Pythagorean traditions, buttressed with the latest insights in fractals and chaos math, can now serve as a matrix for the humanization of the emerging global mentality. The new global consciousness - embodied by the Sixth School of Wisdom - will be based on spiritual democracy and friendship, where every individual thinks for them self with tolerance for the differences of others. The common man will now make sense of his own life, and not depend on others to do so for him. With knowledge of the Laws of Wisdom, as shown by the Wheel which summarizes my own work, every man will be able to do this, to think for them self, make sense of their life, and create their own meaning in life. The cosmic laws embedded in the Wheel will complete the Common Law of society with its guarantee of basic human rights. The sixth School of Wisdom will teach the Cosmic Laws, the mathematical basis by which day and night, waking and dreaming life can be united. Based on friendship and nonhierarchical organizations, School of Wisdom teachers will help others find their own "medicine" in the Native American sense. The Schools will create a

living bridge between heaven and earth, helping participants to find and create their own life, being co-creators with God. Every person will then fashion their own work for humanity in tune with the spirit of the times, and their own inner spirit. To accomplish these goals the sixth School of Wisdom must incorporate the insights of the five prior Schools, it must be based on the rhythm of its own history. For this reason its basic structure will be fivefold, uniting the knowledge and disciplines of the prior Schools. Its emblem is thus the pentagram, the ancient symbol of the Chinese cycles of time and flow of energy - Chi, also in the west the traditional symbol of the Pythagorean order and other esoteric groups.

1st School - BuddhismTHE WHEEL 2nd School - Yoga/Zen BODY WORK 3rd School - Sufi-Artisans, Socrates/Esoterics SPIRITUAL ENERGY 4th School - Count Keyserling, Eranos/Eliade/Campbell/Theosophists WORLD CULTURE 5th School - Human-Potential/Shamanic EARTH WORK
From the first School of Wisdom there is the knowledge and disciplines pertaining to the awakening of the Buddha nature, Awareness, and the structure of the Wheel. Here we are concerned with both meditation and the Mathematics of the Wheel. We obtain a holistic understanding of the Universe and how we can fully awaken to the Universe and attain liberation, Awareness. From the second School comes the importance of the inherent wisdom of the body in yoga, martial arts, meditative dance, massage, and many other disciplines. The body grounds all spiritual efforts in direct experience, transcending doctrinal differences. From the third School comes teachings pertaining to spiritual energy - Chi - and the creation of the dream body in communion with all other life in the Universe, including higher beings. This follows the Chinese, Sufi, Kundalini, Native American and African traditions, where you use the opening to higher power, the flow of Chi, to break through into cosmic consciousness, and there communicate with a unified, living Universe, either directly or through omens, signs, and mantic practices of all kinds.

From the fourth School comes the importance of understanding all cultures and myths of the world as equally valid human expressions of beauty and truth. This allows us to escape from the cultural consensus into which we were born, and synthesize our personal myth from the grand and diverse heritage of the whole planet, including both religion and science. From the fifth school we incorporate all of the methods and systems of the Human Potential Movement, excellently explained in Michael Murphy's compendium The Future of the Body. This is the maieutics process of Socrates where people are awakened to total awareness and find "selfish fulfillment" by work in service to humanity and the earth. The fivefold activities of the new School of Wisdom start a new work of global consciousness. The transcendental Cosmical Law can now blend with the Common Law. The instinct of survival and the instinct of the species finally meet, as both ego and self, day and night, become the two poles of human development. Ralph's book gives an introduction to this new mentality and can serve as a guide for the sixth School of Wisdom.