The Concordance of Reflexive Self-Consciousness by Eugene Halliday

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The Latin derived word we may use for feeling is ‘sentience’. It has a less particularised use than ‘consciousness’, and therefore may be used to express that faculty in us whereby we know by feeling. By ‘sentience’ we shall mean - that which knows by feeling without sharply defined formal content, but which is the ground of the possibility of formally defined consciousness.	22
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Before entering into the discussion of our subject we will quickly examine a few terms relating to consciousness. There are several words often used more or less indiscriminately to express what we mean when we say we know anything, and as knowing is known only to a knower, words relating to knowing are not definable ultimately other than by appeal to the knowingness in a knower.	2
Before entering into the discussion of our subject we will quickly examine a few terms relating to consciousness. There are several words often used more or less indiscriminately to express what we mean when we say we know anything, and as knowing is known only to a knower, words relating to knowing are not definable ultimately other than by appeal to the knowingness in a knower.	2
Before entering into the discussion of our subject we will quickly examine a few terms relating to consciousness. There are several words often used more or less indiscriminately to express what we mean when we say we know anything, and as knowing is known only to a knower, words relating to knowing are not definable ultimately other than by appeal to the knowingness in a knower.	2
We may say we know a thing, we are aware of it, we are conscious of it, we feel it, we sense it, etc.	4
The word expressing what is most basic in the knowing process is ‘sense’, a word derived from the Latin ‘sentire’, ‘to feel’.	16
We know what we mean when we say we feel. Feeling is basic in the sense that of ways of knowing it is general rather than special, universal rather than particular, undefined rather than defined. A feeling is less clearly outlined than an idea, although a feeling of pain may be sharply localised. We may say that feeling is our state when we know the field of our experience, feeling is field awareness. To feel is to know a field state.	18
We know what we mean when we say we feel. Feeling is basic in the sense that of ways of knowing it is general rather than special, universal rather than particular, undefined rather than defined. A feeling is less clearly outlined than an idea, although a feeling of pain may be sharply localised. We may say that feeling is our state when we know the field of our experience, feeling is field awareness. To feel is to know a field state.	18
We know what we mean when we say we feel. Feeling is basic in the sense that of ways of knowing it is general rather than special, universal rather than particular, undefined rather than defined. A feeling is less clearly outlined than an idea, although a feeling of pain may be sharply localised. We may say that feeling is our state when we know the field of our experience, feeling is field awareness. To feel is to know a field state.	18
A field in electronic theory is defined as a zone of influence of a force. Psychologically we may say, a field is a zone of feeling, or a place where we feel some process, or sense something, without defining precisely what form it has. In principle a field is ultimately infinite. The field of sentience is limitless.	20
A field in electronic theory is defined as a zone of influence of a force. Psychologically we may say, a field is a zone of feeling, or a place where we feel some process, or sense something, without defining precisely what form it has. In principle a field is ultimately infinite. The field of sentience is limitless.	20
A field in electronic theory is defined as a zone of influence of a force. Psychologically we may say, a field is a zone of feeling, or a place where we feel some process, or sense something, without defining precisely what form it has. In principle a field is ultimately infinite. The field of sentience is limitless.	20
A field in electronic theory is defined as a zone of influence of a force. Psychologically we may say, a field is a zone of feeling, or a place where we feel some process, or sense something, without defining precisely what form it has. In principle a field is ultimately infinite. The field of sentience is limitless.	20
A field in electronic theory is defined as a zone of influence of a force. Psychologically we may say, a field is a zone of feeling, or a place where we feel some process, or sense something, without defining precisely what form it has. In principle a field is ultimately infinite. The field of sentience is limitless.	20
A field in electronic theory is defined as a zone of influence of a force. Psychologically we may say, a field is a zone of feeling, or a place where we feel some process, or sense something, without defining precisely what form it has. In principle a field is ultimately infinite. The field of sentience is limitless.	20
A field in electronic theory is defined as a zone of influence of a force. Psychologically we may say, a field is a zone of feeling, or a place where we feel some process, or sense something, without defining precisely what form it has. In principle a field is ultimately infinite. The field of sentience is limitless.	20
The Latin derived word we may use for feeling is ‘sentience’. It has a less particularised use than ‘consciousness’, and therefore may be used to express that faculty in us whereby we know by feeling. By ‘sentience’ we shall mean - that which knows by feeling without sharply defined formal content, but which is the ground of the possibility of formally defined consciousness.	22
The word ‘consciousness’ has a more specific significance. It is from the same root as ‘science’. The ‘sci’ in the word is seen in the Latin scindere, ‘to split, to separate.’ Consciousness knows things as separate from each other. Consciousness defines analytically what sentience experiences wholly and none analytically. (One of the most efficient ways of developing consciousness is by verbalisation, for words help towards analysis of its content).	24
Awareness, then, we might say, carries with it a sense of being on guard. Consciousness or sentience qualified by caution.	30
The objects in the field of sentience are limited or finite. The field itself is not. Every thing, every definable idea, every temporary feeling, state or emotion, may be considered as a finite datum within a sentient field itself infinite.	34
The objects in the field of sentience are limited or finite. The field itself is not. Every thing, every definable idea, every temporary feeling, state or emotion, may be considered as a finite datum within a sentient field itself infinite.	34
The field must be said to be infinite because every limited object in it may be represented by a circle, and every circle, no matter how large may have another larger circle drawn round it, and so on to infinity. The environment of a thing is always larger than a thing and is in principle ultimately infinite.	36
The field must be said to be infinite because every limited object in it may be represented by a circle, and every circle, no matter how large may have another larger circle drawn round it, and so on to infinity. The environment of a thing is always larger than a thing and is in principle ultimately infinite.	36
The field must be said to be infinite because every limited object in it may be represented by a circle, and every circle, no matter how large may have another larger circle drawn round it, and so on to infinity. The environment of a thing is always larger than a thing and is in principle ultimately infinite.	36
The Infinite Sentient Field must be conceived to be the source of all beings, for the fact of being is a fact only to consciousness, and however abstract thought may try to eliminate consciousness from being, it experiences no being other than in and of consciousness.	38
When we consider the ultimate source of all beings, we are forced to conceive it as such a source which has given rise to beings of our own order, that is, conscious beings.	40
There is a peculiar fact about sentience, or awareness, or consciousness. If we exclude it from the ultimate source of being, if we do not posit it as a property of that source present from the very beginning of creation or evolution, we cannot find a point later on at which we may logically introduce it. Sentience denied at the source of being cannot be later introduced into the stream flowing from it.	42
There is a peculiar fact about sentience, or awareness, or consciousness. If we exclude it from the ultimate source of being, if we do not posit it as a property of that source present from the very beginning of creation or evolution, we cannot find a point later on at which we may logically introduce it. Sentience denied at the source of being cannot be later introduced into the stream flowing from it.	42
There is a peculiar fact about sentience, or awareness, or consciousness. If we exclude it from the ultimate source of being, if we do not posit it as a property of that source present from the very beginning of creation or evolution, we cannot find a point later on at which we may logically introduce it. Sentience denied at the source of being cannot be later introduced into the stream flowing from it.	42
Of this we assert, that whilst the complex brain cell aggregate we possess may be patterned in such a way as to provide our consciousness with a machine complicated enough to serve as a vehicle for the expression of the complex processes of consciousness, if the brain is considered to be merely an aggregate of non conscious material particles it cannot of itself give rise to consciousness. If each material particle is non conscious or insentient then the mere placing together of a large number of such particles, however arranged, cannot give rise to consciousness. If a material particle is a not-knower, then a million million like it can not add up to a knower. No number of zeros ever adds up to more than zero no matter how we arrange them.	46
Of this we assert, that whilst the complex brain cell aggregate we possess may be patterned in such a way as to provide our consciousness with a machine complicated enough to serve as a vehicle for the expression of the complex processes of consciousness, if the brain is considered to be merely an aggregate of non conscious material particles it cannot of itself give rise to consciousness. If each material particle is non conscious or insentient then the mere placing together of a large number of such particles, however arranged, cannot give rise to consciousness. If a material particle is a not-knower, then a million million like it can not add up to a knower. No number of zeros ever adds up to more than zero no matter how we arrange them.	46
Of this we assert, that whilst the complex brain cell aggregate we possess may be patterned in such a way as to provide our consciousness with a machine complicated enough to serve as a vehicle for the expression of the complex processes of consciousness, if the brain is considered to be merely an aggregate of non conscious material particles it cannot of itself give rise to consciousness. If each material particle is non conscious or insentient then the mere placing together of a large number of such particles, however arranged, cannot give rise to consciousness. If a material particle is a not-knower, then a million million like it can not add up to a knower. No number of zeros ever adds up to more than zero no matter how we arrange them.	46
Of this we assert, that whilst the complex brain cell aggregate we possess may be patterned in such a way as to provide our consciousness with a machine complicated enough to serve as a vehicle for the expression of the complex processes of consciousness, if the brain is considered to be merely an aggregate of non conscious material particles it cannot of itself give rise to consciousness. If each material particle is non conscious or insentient then the mere placing together of a large number of such particles, however arranged, cannot give rise to consciousness. If a material particle is a not-knower, then a million million like it can not add up to a knower. No number of zeros ever adds up to more than zero no matter how we arrange them.	46
Of this we assert, that whilst the complex brain cell aggregate we possess may be patterned in such a way as to provide our consciousness with a machine complicated enough to serve as a vehicle for the expression of the complex processes of consciousness, if the brain is considered to be merely an aggregate of non conscious material particles it cannot of itself give rise to consciousness. If each material particle is non conscious or insentient then the mere placing together of a large number of such particles, however arranged, cannot give rise to consciousness. If a material particle is a not-knower, then a million million like it can not add up to a knower. No number of zeros ever adds up to more than zero no matter how we arrange them.	46
Of this we assert, that whilst the complex brain cell aggregate we possess may be patterned in such a way as to provide our consciousness with a machine complicated enough to serve as a vehicle for the expression of the complex processes of consciousness, if the brain is considered to be merely an aggregate of non conscious material particles it cannot of itself give rise to consciousness. If each material particle is non conscious or insentient then the mere placing together of a large number of such particles, however arranged, cannot give rise to consciousness. If a material particle is a not-knower, then a million million like it can not add up to a knower. No number of zeros ever adds up to more than zero no matter how we arrange them.	46
Of this we assert, that whilst the complex brain cell aggregate we possess may be patterned in such a way as to provide our consciousness with a machine complicated enough to serve as a vehicle for the expression of the complex processes of consciousness, if the brain is considered to be merely an aggregate of non conscious material particles it cannot of itself give rise to consciousness. If each material particle is non conscious or insentient then the mere placing together of a large number of such particles, however arranged, cannot give rise to consciousness. If a material particle is a not-knower, then a million million like it can not add up to a knower. No number of zeros ever adds up to more than zero no matter how we arrange them.	46
Of this we assert, that whilst the complex brain cell aggregate we possess may be patterned in such a way as to provide our consciousness with a machine complicated enough to serve as a vehicle for the expression of the complex processes of consciousness, if the brain is considered to be merely an aggregate of non conscious material particles it cannot of itself give rise to consciousness. If each material particle is non conscious or insentient then the mere placing together of a large number of such particles, however arranged, cannot give rise to consciousness. If a material particle is a not-knower, then a million million like it can not add up to a knower. No number of zeros ever adds up to more than zero no matter how we arrange them.	46
The ultimate source and origin of our being is sentient and conscious. A stream cannot rise higher than its highest point. The consciousness in man cannot rise higher than its own ultimate source, and in the generality has not yet reached so high.	48
To confine our consciousness to the consideration of the finite objects of our five special sense organs is unnecessarily to limit its scope. The sentient field is itself infinite. To concentrate consciousness fully upon a particular object within that field is to deprive oneself of the knowledge of what lies beyond that particular.	54
The particularising tendency of the lower mind is a product of the over specialising activity of the five special sense organs, an over activity initially imposed on them by the external stimulus situation. This is presented in the Eden myth by the Serpent which acted on the woman, Eve (the feeling and the substance side of man) and so drew into the external world his sense-organs, capturing his mind in materiality.	58
It does not need a great deal of thought to see that full concentration on a given finite thing deprives us of data beyond it. The mind which merely sees separate particular things, and not their world context, is a mind deprived of universal concepts which could confer order upon this sense data. All contents of consciousness are functions of power. To confine oneself to particular sense percepts is to deprive oneself of the energy contained in concepts of universal validity.	60
It does not need a great deal of thought to see that full concentration on a given finite thing deprives us of data beyond it. The mind which merely sees separate particular things, and not their world context, is a mind deprived of universal concepts which could confer order upon this sense data. All contents of consciousness are functions of power. To confine oneself to particular sense percepts is to deprive oneself of the energy contained in concepts of universal validity.	60
It does not need a great deal of thought to see that full concentration on a given finite thing deprives us of data beyond it. The mind which merely sees separate particular things, and not their world context, is a mind deprived of universal concepts which could confer order upon this sense data. All contents of consciousness are functions of power. To confine oneself to particular sense percepts is to deprive oneself of the energy contained in concepts of universal validity.	60
The particularising man, tied to separate, serially experienced finites, functions at a low level of consciousness. He is tied to the data provided by his five special sense organs. He reacts to stimuli like an animal rather than a rational being. Free will is to him a term with no other significance than stimulus reaction, or taxism response.	62
The particularising man, tied to separate, serially experienced finites, functions at a low level of consciousness. He is tied to the data provided by his five special sense organs. He reacts to stimuli like an animal rather than a rational being. Free will is to him a term with no other significance than stimulus reaction, or taxism response.	62
The particularising man, tied to separate, serially experienced finites, functions at a low level of consciousness. He is tied to the data provided by his five special sense organs. He reacts to stimuli like an animal rather than a rational being. Free will is to him a term with no other significance than stimulus reaction, or taxism response.	62
The absolute man is the man who sees beyond the universe as a formed thing, into the laws of motion which bring it into being. He recognises the relation between these laws and the laws of his own consciousness. He sees all things as produced by motion, and motion as produced by the Absolute, and the Absolute as infinite eternal sentient power. And he knows his own consciousness as that Absolute Sentient Power, operating through the vehicle of his body. He knows what is meant when it is said, ‘the Universal works through the particular, the Absolute through the relative.’ He centres himself in the Absolute even as he operates through the relative.	68
The absolute man, the man of the Absolute, is the reflexively self conscious man who has turned his consciousness away from the particulars of the world in order to become one with the principle of their being. For him, freed from the fixated identification with a particular finite body, there is no ‘outside’. All beings are within his consciousness. In leaving all things to return to his true self he has discovered all things with himself in the Absolute from which he derived. In losing his life he has found it.	72
In what follows, the words ‘consciousness’, ‘awareness’ and ‘sentience’ will be used more or less interchangeably, although their different significances may conveniently be borne in mind wherever a context justifies it.	88
The opening of the twentieth century has forced into man’s consciousness a serious problem. It is the problem of the attainment of adequate powers of reaction and stimulus assimilation in an increasingly complex life situation with a continuously accelerating development pace which threatens man’s very existence.	92
The opening of the twentieth century has forced into man’s consciousness a serious problem. It is the problem of the attainment of adequate powers of reaction and stimulus assimilation in an increasingly complex life situation with a continuously accelerating development pace which threatens man’s very existence.	92
Reflexive self consciousness, which for convenience we abbreviate to ‘resec’, is a state of transcendent self awareness which confers upon the beings who attain it certain powers of adequate response and capacities of stimulus assimilation. These powers man must attain or perish from the earth as unfit for the next necessary step in the evolution of consciousness.	94
First we must state the basic rule for the attainment of resec. It is: THE OBSERVER IS NOT THE OBSERVED. What does this mean? Shakespeare says, ‘The eye sees not itself but by reflection.’ When we go to a mirror and look into it to see ourself, we see not ourself but a reflection of our face. A simple fact, yet of tremendous significance.	96
First we must state the basic rule for the attainment of resec. It is: THE OBSERVER IS NOT THE OBSERVED. What does this mean? Shakespeare says, ‘The eye sees not itself but by reflection.’ When we go to a mirror and look into it to see ourself, we see not ourself but a reflection of our face. A simple fact, yet of tremendous significance.	96
First we must state the basic rule for the attainment of resec. It is: THE OBSERVER IS NOT THE OBSERVED. What does this mean? Shakespeare says, ‘The eye sees not itself but by reflection.’ When we go to a mirror and look into it to see ourself, we see not ourself but a reflection of our face. A simple fact, yet of tremendous significance.	96
We can see another’s eyes. It is possible that a man might have his nose removed and by violent squinting see his own eyes. But through each eye would be seen not itself but the other eye. The eye which sees does not directly see itself.	100
Consciousness is not an object, not a formed thing; it is that in which objects, things, forms and ideas appear. What follows from this is so deeply significant, so tremendously important for the attainment of freedom, that we must spare a little time to make clear its more important implications.	106
Consciousness is not an object, not a formed thing; it is that in which objects, things, forms and ideas appear. What follows from this is so deeply significant, so tremendously important for the attainment of freedom, that we must spare a little time to make clear its more important implications.	106
Whenever we use a sense organ to become aware of an object the sense organ in some degree conditions what we know. When we are aware of our awareness, our awareness is immediate and therefore unconditioned.	112
Although we say that the Observer is not the Observed, we do not posit thereby a dualism of two different substances, for the observed is merely a motion pattern in and of the Observer. The ultimate substance is sentient power. Its motions generated by its power constitute the objective content of its sentience, which brings us to our second important rule for the gaining of resec.	116
Although we say that the Observer is not the Observed, we do not posit thereby a dualism of two different substances, for the observed is merely a motion pattern in and of the Observer. The ultimate substance is sentient power. Its motions generated by its power constitute the objective content of its sentience, which brings us to our second important rule for the gaining of resec.	116
When we are deprived of stimuli, whether external or internal to our organism, the content of our consciousness is reduced. We can see that if we were totally deprived of all objective stimuli, consciousness would have no objective content whatever. Such a state of consciousness deprived of all objective content, we call un-consciousness. Unconsciousness is not what people ordinarily suppose it to be. It is simply consciousness with no objective content, that is, objectless sentience.	120
The Observer is consciousness serving some object. But the object served is a form of motion within consciousness. There are no objects of consciousness other than within consciousness, as modifications of it. Without modifications in consciousness there are no objects in it, and there is no objective-consciousness.	122
It is quite futile for a conscious being to posit an existence beyond consciousness. The ‘existence beyond consciousness’ is merely a concept in consciousness. Dr. Johnston’s kicking a brick to refute Berkeley is just another evidence of Johnston’s obtuseness, and unfitness to deal with the problem.	126
It is quite futile for a conscious being to posit an existence beyond consciousness. The ‘existence beyond consciousness’ is merely a concept in consciousness. Dr. Johnston’s kicking a brick to refute Berkeley is just another evidence of Johnston’s obtuseness, and unfitness to deal with the problem.	126
It is quite futile for a conscious being to posit an existence beyond consciousness. The ‘existence beyond consciousness’ is merely a concept in consciousness. Dr. Johnston’s kicking a brick to refute Berkeley is just another evidence of Johnston’s obtuseness, and unfitness to deal with the problem.	126
The Greek philosopher Anaximander saw the source of the world in the everlasting motion (aidos kinesis) of that which is limitless or boundless (apeiron). This idea is a true one. Each great philosopher has been a doorway for a part of Truth.	128
The Greek philosopher Anaximander saw the source of the world in the everlasting motion (aidos kinesis) of that which is limitless or boundless (apeiron). This idea is a true one. Each great philosopher has been a doorway for a part of Truth.	128
The Greek philosopher Anaximander saw the source of the world in the everlasting motion (aidos kinesis) of that which is limitless or boundless (apeiron). This idea is a true one. Each great philosopher has been a doorway for a part of Truth.	128
When we examine Anaximander’s apeiron, the boundless source of the world, we see from his choice of name for it that he correctly conceived its motion to be a motion of pure translation, that is a non circumscribed motion, a motion which did not close upon itself. A motion which closes upon itself must, of course, be bounded or finite.	130
When we examine Anaximander’s apeiron, the boundless source of the world, we see from his choice of name for it that he correctly conceived its motion to be a motion of pure translation, that is a non circumscribed motion, a motion which did not close upon itself. A motion which closes upon itself must, of course, be bounded or finite.	130
When we examine Anaximander’s apeiron, the boundless source of the world, we see from his choice of name for it that he correctly conceived its motion to be a motion of pure translation, that is a non circumscribed motion, a motion which did not close upon itself. A motion which closes upon itself must, of course, be bounded or finite.	130
When we examine Anaximander’s apeiron, the boundless source of the world, we see from his choice of name for it that he correctly conceived its motion to be a motion of pure translation, that is a non circumscribed motion, a motion which did not close upon itself. A motion which closes upon itself must, of course, be bounded or finite.	130
Motions which do not close upon themselves we may call translating motions. Translation means ‘moving from one place to another’. A translating motion is one which moves through space from place to place, without closing itself. It is symbolised by a serpent running freely in wave form.	136
Motions which do not close upon themselves we may call translating motions. Translation means ‘moving from one place to another’. A translating motion is one which moves through space from place to place, without closing itself. It is symbolised by a serpent running freely in wave form.	136
There is a certain relationship between motions of rotation and motions of translation. Both are motions and motion is a concept we have built from our experience of the change of place of sense objects. We shall deal with this elsewhere.	138
There is a certain relationship between motions of rotation and motions of translation. Both are motions and motion is a concept we have built from our experience of the change of place of sense objects. We shall deal with this elsewhere.	138
We know today that material bodies are simply modes of motion. We know that whatever finitely exists must be composed of the motion form we call rotation; for unless the motion is of the type of rotation it cannot circumscribe a boundary in space and thus mark out that space as the place of its being. A non rotating motion does not locate itself in space and thus cannot bring into being anything characterised by a boundary or formal limit, that is, it cannot bring into being any finite object whatever.	140
We know today that material bodies are simply modes of motion. We know that whatever finitely exists must be composed of the motion form we call rotation; for unless the motion is of the type of rotation it cannot circumscribe a boundary in space and thus mark out that space as the place of its being. A non rotating motion does not locate itself in space and thus cannot bring into being anything characterised by a boundary or formal limit, that is, it cannot bring into being any finite object whatever.	140
We know today that material bodies are simply modes of motion. We know that whatever finitely exists must be composed of the motion form we call rotation; for unless the motion is of the type of rotation it cannot circumscribe a boundary in space and thus mark out that space as the place of its being. A non rotating motion does not locate itself in space and thus cannot bring into being anything characterised by a boundary or formal limit, that is, it cannot bring into being any finite object whatever.	140
If we think very carefully about what it means to exist, what it means to be a being, we will discover that the idea of being is the idea of a circumscribed zone of action.	142
If we think very carefully about what it means to exist, what it means to be a being, we will discover that the idea of being is the idea of a circumscribed zone of action.	142
What is not circumscribed is not a being properly so called. Thus the Infinite, power source of all being, is not properly called a being, though all beings subsist in it and of it as motion modalities of it.	144
What is not circumscribed is not a being properly so called. Thus the Infinite, power source of all being, is not properly called a being, though all beings subsist in it and of it as motion modalities of it.	144
Every actual being, every being actually, is a being constituted by a form of action circumscribing and confining itself in a certain place. When action or motion is confined to a definite place it must be considered to be circumscribed. A circumscribing act is a rotating motion.	146
Every actual being, every being actually, is a being constituted by a form of action circumscribing and confining itself in a certain place. When action or motion is confined to a definite place it must be considered to be circumscribed. A circumscribing act is a rotating motion.	146
Every actual being, every being actually, is a being constituted by a form of action circumscribing and confining itself in a certain place. When action or motion is confined to a definite place it must be considered to be circumscribed. A circumscribing act is a rotating motion.	146
Every actual being, every being actually, is a being constituted by a form of action circumscribing and confining itself in a certain place. When action or motion is confined to a definite place it must be considered to be circumscribed. A circumscribing act is a rotating motion.	146
Every actual being, every being actually, is a being constituted by a form of action circumscribing and confining itself in a certain place. When action or motion is confined to a definite place it must be considered to be circumscribed. A circumscribing act is a rotating motion.	146
Every actual being, every being actually, is a being constituted by a form of action circumscribing and confining itself in a certain place. When action or motion is confined to a definite place it must be considered to be circumscribed. A circumscribing act is a rotating motion.	146
Without rotation of motion, without a motion circumscribing itself, there would be no being, no existence, no world of stars, suns, planets, plants, animals and men, no thing whatever. Motion of rotation circumscribes, creates, and keeps in being all things that exist.	148
What can we say about non rotating motion, motion of translation? First we must say that it does not as such bring into being any finite thing or object whatever. Finite beings are constituted, consist of, motions of rotation. A motion of pure translation brings no finite whatever into existence. It is an infinite motion, like the everlasting motion of Anaximander’s apeiron.	150
If we conceive the motion of pure translation we do not conceive a finite, we conceive an infinite motion. This infinite motion is like the theologian’s concept of the eternal motion of God’s will, or the absolute motion of certain of the philosophers.	152
If we consider a being constituted only of rotating motion with no translation whatever, we are really conceiving a being which can only be an intellectual abstraction, for certain reasons we shall see later. But if such a being could exist, constituted only of the motions of rotation with no translation whatever, such a being would be static and of itself incapable of relation with other beings.	154
If we consider a being constituted only of rotating motion with no translation whatever, we are really conceiving a being which can only be an intellectual abstraction, for certain reasons we shall see later. But if such a being could exist, constituted only of the motions of rotation with no translation whatever, such a being would be static and of itself incapable of relation with other beings.	154
If we consider a being constituted only of rotating motion with no translation whatever, we are really conceiving a being which can only be an intellectual abstraction, for certain reasons we shall see later. But if such a being could exist, constituted only of the motions of rotation with no translation whatever, such a being would be static and of itself incapable of relation with other beings.	154
If we consider a being constituted only of rotating motion with no translation whatever, we are really conceiving a being which can only be an intellectual abstraction, for certain reasons we shall see later. But if such a being could exist, constituted only of the motions of rotation with no translation whatever, such a being would be static and of itself incapable of relation with other beings.	154
We must here break the inertia of ordinary thought and say that ‘static’ means merely standing in one place, but that what is ‘standing’ is simply a system of rotating motion. All standing or static beings are kept in being by motion of rotation, or recurrent cyclic impulses.	156
Why does a finite being imply infinite motion? Because a finite being is a motion of rotation circumscribing itself in space in which further motions occur.	166
Why does a finite being imply infinite motion? Because a finite being is a motion of rotation circumscribing itself in space in which further motions occur.	166
Why does a finite being imply infinite motion? Because a finite being is a motion of rotation circumscribing itself in space in which further motions occur.	166
To illustrate this we draw a circle to represent a zone of rotating motion. No matter how big we make this circle we can always conceive that we might have made it larger. There is always infinite space for us to move in beyond our circle. The larger we make our circle the more its curvature approaches the straight line. The straight line like the free running serpent is a symbol of translating motion. It is a line of infinite curvature, that is, a line of no finite curvature.	168
To illustrate this we draw a circle to represent a zone of rotating motion. No matter how big we make this circle we can always conceive that we might have made it larger. There is always infinite space for us to move in beyond our circle. The larger we make our circle the more its curvature approaches the straight line. The straight line like the free running serpent is a symbol of translating motion. It is a line of infinite curvature, that is, a line of no finite curvature.	168
To illustrate this we draw a circle to represent a zone of rotating motion. No matter how big we make this circle we can always conceive that we might have made it larger. There is always infinite space for us to move in beyond our circle. The larger we make our circle the more its curvature approaches the straight line. The straight line like the free running serpent is a symbol of translating motion. It is a line of infinite curvature, that is, a line of no finite curvature.	168
To illustrate this we draw a circle to represent a zone of rotating motion. No matter how big we make this circle we can always conceive that we might have made it larger. There is always infinite space for us to move in beyond our circle. The larger we make our circle the more its curvature approaches the straight line. The straight line like the free running serpent is a symbol of translating motion. It is a line of infinite curvature, that is, a line of no finite curvature.	168
To illustrate this we draw a circle to represent a zone of rotating motion. No matter how big we make this circle we can always conceive that we might have made it larger. There is always infinite space for us to move in beyond our circle. The larger we make our circle the more its curvature approaches the straight line. The straight line like the free running serpent is a symbol of translating motion. It is a line of infinite curvature, that is, a line of no finite curvature.	168
When we draw a circle, we observe that its line rotates and circumscribes a zone in space. We say that it simultaneously includes and excludes. It includes, or closes in, a finite zone called a place. It excludes, or closes out, an infinity of space beyond. A fact we shall find most important when we come to consider the problem of identification.	170
When we draw a circle, we observe that its line rotates and circumscribes a zone in space. We say that it simultaneously includes and excludes. It includes, or closes in, a finite zone called a place. It excludes, or closes out, an infinity of space beyond. A fact we shall find most important when we come to consider the problem of identification.	170
When we draw a circle, we observe that its line rotates and circumscribes a zone in space. We say that it simultaneously includes and excludes. It includes, or closes in, a finite zone called a place. It excludes, or closes out, an infinity of space beyond. A fact we shall find most important when we come to consider the problem of identification.	170
When we draw a circle, we observe that its line rotates and circumscribes a zone in space. We say that it simultaneously includes and excludes. It includes, or closes in, a finite zone called a place. It excludes, or closes out, an infinity of space beyond. A fact we shall find most important when we come to consider the problem of identification.	170
When we draw a circle, we observe that its line rotates and circumscribes a zone in space. We say that it simultaneously includes and excludes. It includes, or closes in, a finite zone called a place. It excludes, or closes out, an infinity of space beyond. A fact we shall find most important when we come to consider the problem of identification.	170
The closed in zone is a place of finite actuality, or an actual being, an existential entity, a reference centre for consciousness, an object on which the will may act.	172
The closed in zone is a place of finite actuality, or an actual being, an existential entity, a reference centre for consciousness, an object on which the will may act.	172
The Absolute is an infinite sentient power, an eternal continuum of motion. Because it is sentient it feels its own motion. Its motion is the content of its sentiency. It is from this fact that is derived the principle which says, that a being knows only the modifications of its own substance, or consciousness is aware only of its own modalities.	176
The sentience and motion of the Absolute are not factually separable from each other. It is merely a process of abstractionist thought to consider them so. Sentience and motion are both properties of the Absolute and must be held together in thought with the Absolute. If we conceptually remove either one of them, the universe we know must also be removed. If motion is removed there is no action, no bringing to be of actual things. If sentience is removed there is nothing to know the world. Power is the name given to motion as cause, or to motion as imparting itself to other motion. The word ‘cause’ is from a Latin word meaning ‘to strike’.	178
The sentience and motion of the Absolute are not factually separable from each other. It is merely a process of abstractionist thought to consider them so. Sentience and motion are both properties of the Absolute and must be held together in thought with the Absolute. If we conceptually remove either one of them, the universe we know must also be removed. If motion is removed there is no action, no bringing to be of actual things. If sentience is removed there is nothing to know the world. Power is the name given to motion as cause, or to motion as imparting itself to other motion. The word ‘cause’ is from a Latin word meaning ‘to strike’.	178
If we watch any large body of water, say the sea, we observe that the motions which traverse it have a certain character we call undulatory or wave form.	186
The peculiar thing about the wave form motion of the sea is that we know as a physical fact that it is really an illusion. We know that the apparent travelling of a wave over the surface of the sea is really the product of a cyclic motion of the water molecules. Each molecule of water rises and falls about a centre but is confined in its motions within a very small zone of action. Each molecule’s motion up and down and its slight lateral displacements are so related to the motions of adjacent molecules that the resultant effect of their motions on an observer is the creation of an apparent wave form travelling across the sea’s surface. If we watch a piece of floating wood we see that the motion of the water in that place is more or less a rise and fall without much lateral shift.	188
The peculiar thing about the wave form motion of the sea is that we know as a physical fact that it is really an illusion. We know that the apparent travelling of a wave over the surface of the sea is really the product of a cyclic motion of the water molecules. Each molecule of water rises and falls about a centre but is confined in its motions within a very small zone of action. Each molecule’s motion up and down and its slight lateral displacements are so related to the motions of adjacent molecules that the resultant effect of their motions on an observer is the creation of an apparent wave form travelling across the sea’s surface. If we watch a piece of floating wood we see that the motion of the water in that place is more or less a rise and fall without much lateral shift.	188
The peculiar thing about the wave form motion of the sea is that we know as a physical fact that it is really an illusion. We know that the apparent travelling of a wave over the surface of the sea is really the product of a cyclic motion of the water molecules. Each molecule of water rises and falls about a centre but is confined in its motions within a very small zone of action. Each molecule’s motion up and down and its slight lateral displacements are so related to the motions of adjacent molecules that the resultant effect of their motions on an observer is the creation of an apparent wave form travelling across the sea’s surface. If we watch a piece of floating wood we see that the motion of the water in that place is more or less a rise and fall without much lateral shift.	188
The peculiar thing about the wave form motion of the sea is that we know as a physical fact that it is really an illusion. We know that the apparent travelling of a wave over the surface of the sea is really the product of a cyclic motion of the water molecules. Each molecule of water rises and falls about a centre but is confined in its motions within a very small zone of action. Each molecule’s motion up and down and its slight lateral displacements are so related to the motions of adjacent molecules that the resultant effect of their motions on an observer is the creation of an apparent wave form travelling across the sea’s surface. If we watch a piece of floating wood we see that the motion of the water in that place is more or less a rise and fall without much lateral shift.	188
The peculiar thing about the wave form motion of the sea is that we know as a physical fact that it is really an illusion. We know that the apparent travelling of a wave over the surface of the sea is really the product of a cyclic motion of the water molecules. Each molecule of water rises and falls about a centre but is confined in its motions within a very small zone of action. Each molecule’s motion up and down and its slight lateral displacements are so related to the motions of adjacent molecules that the resultant effect of their motions on an observer is the creation of an apparent wave form travelling across the sea’s surface. If we watch a piece of floating wood we see that the motion of the water in that place is more or less a rise and fall without much lateral shift.	188
The peculiar thing about the wave form motion of the sea is that we know as a physical fact that it is really an illusion. We know that the apparent travelling of a wave over the surface of the sea is really the product of a cyclic motion of the water molecules. Each molecule of water rises and falls about a centre but is confined in its motions within a very small zone of action. Each molecule’s motion up and down and its slight lateral displacements are so related to the motions of adjacent molecules that the resultant effect of their motions on an observer is the creation of an apparent wave form travelling across the sea’s surface. If we watch a piece of floating wood we see that the motion of the water in that place is more or less a rise and fall without much lateral shift.	188
The peculiar thing about the wave form motion of the sea is that we know as a physical fact that it is really an illusion. We know that the apparent travelling of a wave over the surface of the sea is really the product of a cyclic motion of the water molecules. Each molecule of water rises and falls about a centre but is confined in its motions within a very small zone of action. Each molecule’s motion up and down and its slight lateral displacements are so related to the motions of adjacent molecules that the resultant effect of their motions on an observer is the creation of an apparent wave form travelling across the sea’s surface. If we watch a piece of floating wood we see that the motion of the water in that place is more or less a rise and fall without much lateral shift.	188
We see here that the physically factual motion of the molecules of sea water is cyclic or rotatory, and that such cyclic motions, timed in a certain way, give rise to the appearance of a motion of translation.	190
We see here that the physically factual motion of the molecules of sea water is cyclic or rotatory, and that such cyclic motions, timed in a certain way, give rise to the appearance of a motion of translation.	190
We must be on guard at this point not to jump to the conclusion that the physically factual rotatory molecular motion of the water is ‘real’ and the appearance of the translating wave form is ‘unreal’. For although the translating wave form motion of the sea may be considered as a mere appearance arising from the rotatory motion of the water molecules, yet rotation itself may be viewed as a special kind of motion of translation, that is, translation about a point. Actually all motions pre suppose translation.	192
We must be on guard at this point not to jump to the conclusion that the physically factual rotatory molecular motion of the water is ‘real’ and the appearance of the translating wave form is ‘unreal’. For although the translating wave form motion of the sea may be considered as a mere appearance arising from the rotatory motion of the water molecules, yet rotation itself may be viewed as a special kind of motion of translation, that is, translation about a point. Actually all motions pre suppose translation.	192
We must be on guard at this point not to jump to the conclusion that the physically factual rotatory molecular motion of the water is ‘real’ and the appearance of the translating wave form is ‘unreal’. For although the translating wave form motion of the sea may be considered as a mere appearance arising from the rotatory motion of the water molecules, yet rotation itself may be viewed as a special kind of motion of translation, that is, translation about a point. Actually all motions pre suppose translation.	192
Let us examine the concept of motion. The concept arises from the observed change of position of bodies in space. In one moment we observe a body against a certain background. In the next moment we see it against another background. We explain this phenomena by saying that either the thing or the background or ourselves as observers have moved.	194
Let us examine the concept of motion. The concept arises from the observed change of position of bodies in space. In one moment we observe a body against a certain background. In the next moment we see it against another background. We explain this phenomena by saying that either the thing or the background or ourselves as observers have moved.	194
Our idea of motion arises from the observed change in the relations between a thing, a background, and an observation point; or between bodies in space; or between contents of consciousness. If we abandon the use of particular observation points or finite bodies, no finite motions are observed as such and another order of experience of motion arises. What this is, is experienced in the resec state.	196
Our idea of motion arises from the observed change in the relations between a thing, a background, and an observation point; or between bodies in space; or between contents of consciousness. If we abandon the use of particular observation points or finite bodies, no finite motions are observed as such and another order of experience of motion arises. What this is, is experienced in the resec state.	196
In order to measure a motion, we must have certain finite reference points. Such points existentially are what we call bodies. A body is simply a finite zone or place in which certain characteristic motion functions tend to give rise in consciousness to a relatively stable reference point.	198
In order to measure a motion, we must have certain finite reference points. Such points existentially are what we call bodies. A body is simply a finite zone or place in which certain characteristic motion functions tend to give rise in consciousness to a relatively stable reference point.	198
In order to measure a motion, we must have certain finite reference points. Such points existentially are what we call bodies. A body is simply a finite zone or place in which certain characteristic motion functions tend to give rise in consciousness to a relatively stable reference point.	198
In order to measure a motion, we must have certain finite reference points. Such points existentially are what we call bodies. A body is simply a finite zone or place in which certain characteristic motion functions tend to give rise in consciousness to a relatively stable reference point.	198
Whether we consider a motion as rotating or translating, if we wish to measure it, we must posit some fixed reference points from which to make our measurements. Such reference points must, at the existential level, be finite bodies, that is, they must be constituted by circumscribing motions, for an existential body owes its existence to rotatory motion.	200
The concepts of translating and rotatory motions are both dependent on the observation of changes of relative position of reference points in consciousness, points constituting a background, points considered against a background, and points from which the observations are made.	202
The concepts of translating and rotatory motions are both dependent on the observation of changes of relative position of reference points in consciousness, points constituting a background, points considered against a background, and points from which the observations are made.	202
The concept of a motion of translation may now be stated as based upon the change of place of a body without reference to any fixed reference point such that the change of place could be considered as having occurred round that point and having returned to its place of original observation.	204
The concept of a motion of translation may now be stated as based upon the change of place of a body without reference to any fixed reference point such that the change of place could be considered as having occurred round that point and having returned to its place of original observation.	204
The concept of a motion of rotation may be stated to be based upon the change of place of a body with such reference to a fixed point that the change of place may be considered as having occurred round that point and having returned to its place of original observation.	206
The concept of a motion of rotation may be stated to be based upon the change of place of a body with such reference to a fixed point that the change of place may be considered as having occurred round that point and having returned to its place of original observation.	206
The concept of a motion of rotation may be stated to be based upon the change of place of a body with such reference to a fixed point that the change of place may be considered as having occurred round that point and having returned to its place of original observation.	206
Both cyclic and non cyclic motions, are so by reference to some relation between a background, a body the change of place of which is to be determined, and an observer’s viewpoint.	212
Both cyclic and non cyclic motions, are so by reference to some relation between a background, a body the change of place of which is to be determined, and an observer’s viewpoint.	212
An observing self is simply consciousness focussed on some reference point, sentience centred on an object. Prior to the act of focussing, sentience must be said to be infinite. Sentience is a property of the Infinite Eternal Absolute.	218
No philosopher has yet succeeded in defining consciousness or awareness or sentience. Why is this so? Because to define is to indicate limits and sentience as such has no limits. Sentience is not a finite object. It is that in which finite objects are presented and known.	220
Let us look at the words ‘observer’ and ‘observed’. An observer is a watcher; the observed is what is watched. In order for an observation to occur there must be a watcher and a watched. The watched, the observed is a finite thing constituted of rotatory motion. The watcher, the observer is not a finite thing though he may use a finite thing to observe or to observe through. The observer is not a thing, but that which watches the thing.	222
Let us look at the words ‘observer’ and ‘observed’. An observer is a watcher; the observed is what is watched. In order for an observation to occur there must be a watcher and a watched. The watched, the observed is a finite thing constituted of rotatory motion. The watcher, the observer is not a finite thing though he may use a finite thing to observe or to observe through. The observer is not a thing, but that which watches the thing.	222
Let us look at the words ‘observer’ and ‘observed’. An observer is a watcher; the observed is what is watched. In order for an observation to occur there must be a watcher and a watched. The watched, the observed is a finite thing constituted of rotatory motion. The watcher, the observer is not a finite thing though he may use a finite thing to observe or to observe through. The observer is not a thing, but that which watches the thing.	222
Let us look at the words ‘observer’ and ‘observed’. An observer is a watcher; the observed is what is watched. In order for an observation to occur there must be a watcher and a watched. The watched, the observed is a finite thing constituted of rotatory motion. The watcher, the observer is not a finite thing though he may use a finite thing to observe or to observe through. The observer is not a thing, but that which watches the thing.	222
Let us look at the words ‘observer’ and ‘observed’. An observer is a watcher; the observed is what is watched. In order for an observation to occur there must be a watcher and a watched. The watched, the observed is a finite thing constituted of rotatory motion. The watcher, the observer is not a finite thing though he may use a finite thing to observe or to observe through. The observer is not a thing, but that which watches the thing.	222
Let us look at the words ‘observer’ and ‘observed’. An observer is a watcher; the observed is what is watched. In order for an observation to occur there must be a watcher and a watched. The watched, the observed is a finite thing constituted of rotatory motion. The watcher, the observer is not a finite thing though he may use a finite thing to observe or to observe through. The observer is not a thing, but that which watches the thing.	222
Let us look at the words ‘observer’ and ‘observed’. An observer is a watcher; the observed is what is watched. In order for an observation to occur there must be a watcher and a watched. The watched, the observed is a finite thing constituted of rotatory motion. The watcher, the observer is not a finite thing though he may use a finite thing to observe or to observe through. The observer is not a thing, but that which watches the thing.	222
The observer is the subject who sees. The observed is the object which is seen. The subject is the awareness, the consciousness, the sentience. The object is a finited zone of formal motion within the subject, which stands as the subject’s reference point in an act of cognition.	226
Sentience as such is infinite, being a property of the Absolute. The apparently limited observer, the consciousness in a living body, identified with that body, is limited only by its own act of identification. Identification for all practical purposes confines consciousness to the zone of identification.	228
Sentience as such is infinite, being a property of the Absolute. The apparently limited observer, the consciousness in a living body, identified with that body, is limited only by its own act of identification. Identification for all practical purposes confines consciousness to the zone of identification.	228
The fulfilment of desire, the experience of pleasure, the avoidance of pain; these tend to throw a stress on the pleasure pain aspects of identification and divert us from the consideration of its more mechanical aspects.	232
The arising of pleasure from the experience of an object tends to lead consciousness to focus on that object. The tendency is so marked in general that it tends to assume almost the force of a law; sufficiently so in fact to have led many philosophers to formulate a hedonistic view of the universe, that is, a view which states life’s aim as the pursuit of pleasure and the avoidance of pain.	234
The arising of pleasure from the experience of an object tends to lead consciousness to focus on that object. The tendency is so marked in general that it tends to assume almost the force of a law; sufficiently so in fact to have led many philosophers to formulate a hedonistic view of the universe, that is, a view which states life’s aim as the pursuit of pleasure and the avoidance of pain.	234
The arising of pleasure from the experience of an object tends to lead consciousness to focus on that object. The tendency is so marked in general that it tends to assume almost the force of a law; sufficiently so in fact to have led many philosophers to formulate a hedonistic view of the universe, that is, a view which states life’s aim as the pursuit of pleasure and the avoidance of pain.	234
Not that pleasure or pain as such is bad; but the identification of consciousness with the objects it accompanies leads to slavery of consciousness and the reduction of man to a pleasure pain mechanism. As such a mechanism he is entirely at the mercy of those beings who know the principles governing such mechanisms. Standing as evidence of this is the great interest of business men and their advisers and political power pursuers in motivational research.	238
Not that pleasure or pain as such is bad; but the identification of consciousness with the objects it accompanies leads to slavery of consciousness and the reduction of man to a pleasure pain mechanism. As such a mechanism he is entirely at the mercy of those beings who know the principles governing such mechanisms. Standing as evidence of this is the great interest of business men and their advisers and political power pursuers in motivational research.	238
Where the observer’s body (note, we do not say the observer himself, that is consciousness itself) is presented with a stimulus which it can easily assimilate, a degree of pleasure is experienced by the identified consciousness. Where the stimulus energy comes in too fast or at too great intensity for it to be assimilated a degree of pain is experienced.	242
Where the observer’s body (note, we do not say the observer himself, that is consciousness itself) is presented with a stimulus which it can easily assimilate, a degree of pleasure is experienced by the identified consciousness. Where the stimulus energy comes in too fast or at too great intensity for it to be assimilated a degree of pain is experienced.	242
Where the observer’s body (note, we do not say the observer himself, that is consciousness itself) is presented with a stimulus which it can easily assimilate, a degree of pleasure is experienced by the identified consciousness. Where the stimulus energy comes in too fast or at too great intensity for it to be assimilated a degree of pain is experienced.	242
Whether a stimulus causes pleasure or pain to the identified consciousness depends upon the body’s capacity to assimilate the stimulus. Everything in the experience of pleasure and pain depends upon the identification of consciousness with a body.	244
Whether a stimulus causes pleasure or pain to the identified consciousness depends upon the body’s capacity to assimilate the stimulus. Everything in the experience of pleasure and pain depends upon the identification of consciousness with a body.	244
Stimuli entering bodies are constituted of quantities of motion. Motion considered as operating or working within a closed system is called energy. Finite bodies can assimilate only finite amounts of energy presented at a certain rate and intensity, and in a certain pattern.	248
Stimuli entering bodies are constituted of quantities of motion. Motion considered as operating or working within a closed system is called energy. Finite bodies can assimilate only finite amounts of energy presented at a certain rate and intensity, and in a certain pattern.	248
Stimuli entering bodies are constituted of quantities of motion. Motion considered as operating or working within a closed system is called energy. Finite bodies can assimilate only finite amounts of energy presented at a certain rate and intensity, and in a certain pattern.	248
Bodies are motion systems characterised in specific ways. If stimuli of the right type are presented at the right rate, that is, put in over a certain length of time, a body may assimilate their motion. If the incoming stimulus motion is in any way wrongly presented, either in formal type, rate or intensity, the body may fail to assimilate it. Such failure implies the disturbance of the body’s equilibrium or its possible destruction.	250
Bodies are motion systems characterised in specific ways. If stimuli of the right type are presented at the right rate, that is, put in over a certain length of time, a body may assimilate their motion. If the incoming stimulus motion is in any way wrongly presented, either in formal type, rate or intensity, the body may fail to assimilate it. Such failure implies the disturbance of the body’s equilibrium or its possible destruction.	250
At times of the disturbance or destruction of a body, consciousness identified with it suffers as if it were itself disturbed or destroyed.	252
No matter how badly stimulus motion may affect a body, if consciousness is not identified with it, it is not affected by it. Identification and nothing else, is the cause of consciousness suffering pleasure or pain. We say, ‘suffering’ because to suffer is to be in passive relation to something, to allow something to act upon us.	256
What is identification? It is simply emotional charge on a consciousness content. If we view a thing with no emotional charge whatever, if we remove from ourselves all feeling orientation in relation to an object we are not identified with it.	258
What is identification? It is simply emotional charge on a consciousness content. If we view a thing with no emotional charge whatever, if we remove from ourselves all feeling orientation in relation to an object we are not identified with it.	258
What happens if we remove the emotional charge on a content of consciousness? The object becomes for us just a shape, a form with no value. Value belongs not to objects themselves, but to the will. Values are will stresses.	260
What happens if we remove the emotional charge on a content of consciousness? The object becomes for us just a shape, a form with no value. Value belongs not to objects themselves, but to the will. Values are will stresses.	260
What happens if we remove the emotional charge on a content of consciousness? The object becomes for us just a shape, a form with no value. Value belongs not to objects themselves, but to the will. Values are will stresses.	260
Value is the stress placed by act of will upon an object or consciousness content. Even the division of values into intrinsic (inherent physical properties) and extrinsic(sentimental) is itself an act of will. A folk song about the Boll Weevil witnesses this, and receives hearty support from the micro-organisms which attack the Firth of Forth bridge.	262
The God Shiva willed to fold up the universe of things into his third eye. The other gods willed otherwise. They created for him to disturb his concentration a beautiful woman named Maya (which means cosmic illusion, or the affirmation of substantial activity). They succeeded; for the universe manifestly exists and Shiva wanders blindly through the world to the end of its cycle.	266
We are not to be afraid that the non identified consciousness will have not any content. The content of consciousness is a function of the eternal motion of the Absolute independent of the identification tendencies of particular beings.	270
The consciousness which is released from identification with particular objects is not deprived of them. When consciousness no longer identifies itself with objects, they still persist as functions of the absolute motion, but they are seen simply as forms within consciousness having no power to determine the direction in which new stresses may appear. New stresses ordinarily depend on the previous stress patterns in the objects with which consciousness has identified. At the resec level consciousness is a catalyst able to initiate action without itself being in any way determined by it.	272
Consciousness is therefore not to be released from identification with objects in order to annihilate all objects and stand in nothingness. That would be to inhibit the power of consciousness to act as a catalytic formative agent or creative intelligence.	274
The bound man is a slave to that which binds him. It matters little what binds him if he is bound, whether he is bound by iron chains in a dungeon, or by ambition and the lust for wealth and power in the world, or by what he mis calls ‘love’ for a woman in a dream setting, or by concepts of service to impossible nationalist or political causes. Bondage is bondage, whatsoever form it takes.	282
The bound man is a slave to that which binds him. It matters little what binds him if he is bound, whether he is bound by iron chains in a dungeon, or by ambition and the lust for wealth and power in the world, or by what he mis calls ‘love’ for a woman in a dream setting, or by concepts of service to impossible nationalist or political causes. Bondage is bondage, whatsoever form it takes.	282
The bound man is a slave to that which binds him. It matters little what binds him if he is bound, whether he is bound by iron chains in a dungeon, or by ambition and the lust for wealth and power in the world, or by what he mis calls ‘love’ for a woman in a dream setting, or by concepts of service to impossible nationalist or political causes. Bondage is bondage, whatsoever form it takes.	282
The bound man is a slave to that which binds him. It matters little what binds him if he is bound, whether he is bound by iron chains in a dungeon, or by ambition and the lust for wealth and power in the world, or by what he mis calls ‘love’ for a woman in a dream setting, or by concepts of service to impossible nationalist or political causes. Bondage is bondage, whatsoever form it takes.	282
Inclination is a tendency to fall into action. The cause of inclination is the emotional resultant of experience and the emotional charge on the experience-records in the body. Every experience is recorded by the experiencing organism.	284
Within an individual organism the orientation of the psyche (or body identified sentience) affects the distribution of its constituent motions, which we may consider as a field of forces, in such a way that its resistance pattern to incoming stimuli and to their outgoing results is altered, and thereby its mode of action or behaviour.	290
Within an individual organism the orientation of the psyche (or body identified sentience) affects the distribution of its constituent motions, which we may consider as a field of forces, in such a way that its resistance pattern to incoming stimuli and to their outgoing results is altered, and thereby its mode of action or behaviour.	290
We often hear a person say, as if it were evidence of his free will, ‘I can do what I want.’ But the man who does what he wants and yet cannot determine his wants, must be said to be a slave to want. An act of free will is not an act of want. Want implies deprivation, lack of something. Free will is a pure positive, lacking nothing. Free will is pure creativity and can bring to be the forms it wills to project. Want is determined by experience records and their emotional content. Free will is determined by nothing other than itself, and can create its own objects. This is the way the Absolute has brought the world into being, not out of want, or lack, but out of the fullness of its own free will.	296
We often hear a person say, as if it were evidence of his free will, ‘I can do what I want.’ But the man who does what he wants and yet cannot determine his wants, must be said to be a slave to want. An act of free will is not an act of want. Want implies deprivation, lack of something. Free will is a pure positive, lacking nothing. Free will is pure creativity and can bring to be the forms it wills to project. Want is determined by experience records and their emotional content. Free will is determined by nothing other than itself, and can create its own objects. This is the way the Absolute has brought the world into being, not out of want, or lack, but out of the fullness of its own free will.	296
We often hear a person say, as if it were evidence of his free will, ‘I can do what I want.’ But the man who does what he wants and yet cannot determine his wants, must be said to be a slave to want. An act of free will is not an act of want. Want implies deprivation, lack of something. Free will is a pure positive, lacking nothing. Free will is pure creativity and can bring to be the forms it wills to project. Want is determined by experience records and their emotional content. Free will is determined by nothing other than itself, and can create its own objects. This is the way the Absolute has brought the world into being, not out of want, or lack, but out of the fullness of its own free will.	296
Unless a man is able to break identification with the emotionally charged experience records in himself, his actions will be conditioned by those records. Psycho analytical procedures aim to uncover such records and remove from them their emotional charges by leading the patient (agent) to ‘see through’ the situations represented in the records.	298
Unfortunately there is no guarantee that a given psychoanalytical procedure, even if the procedure is a correct one, will be properly applied in a given confrontation of two psyches in the analyst patient relation.	300
Unfortunately there is no guarantee that a given psychoanalytical procedure, even if the procedure is a correct one, will be properly applied in a given confrontation of two psyches in the analyst patient relation.	300
Unfortunately there is no guarantee that a given psychoanalytical procedure, even if the procedure is a correct one, will be properly applied in a given confrontation of two psyches in the analyst patient relation.	300
Further, although psycho analytical procedures may have helped some patients(agents) in some degrees to re orientate themselves and adjust to ordinary everyday life and its demands, more than such orientation is required for a man to gain the full control of his response tendencies and attain resec.	302
Such, of course, are geniuses; but, if they were to uncover the roots of genius in the long continuous line of protoplasmic evolution, we would find operating even there what the theologian would correctly call ‘grace’, that is a capacity in an individual which that individual, considered as a finite being, has not itself created. We here say, with the rabbis, ‘The fruits such men eat are plucked from trees planted by men they never knew.’	308
Such, of course, are geniuses; but, if they were to uncover the roots of genius in the long continuous line of protoplasmic evolution, we would find operating even there what the theologian would correctly call ‘grace’, that is a capacity in an individual which that individual, considered as a finite being, has not itself created. We here say, with the rabbis, ‘The fruits such men eat are plucked from trees planted by men they never knew.’	308
Inclination determined actions are actions determined by emotionally charged experience records. Such actions must be considered to be in principle not superior to the conditioned reflex behaviour of Pavlov’s dogs. If actions of this order were the only kind possible for man we would have to abandon as meaningless the use of all terms referring to the concept of free will. Man would be merely a machine and the evolution of consciousness an illusion. Fortunately this is not so.	310
It is true that the object identified man acts as if he were a machine. It is not true that this mode of action is the only possible for him.	312
Shortly, we may say, each one of us must become a deus ex machina, a god outside the machine of the body.	316
Shortly, we may say, each one of us must become a deus ex machina, a god outside the machine of the body.	316
To become a god, if we understand the concept correctly, is not impossible. ‘Is it not written’, says Jesus, ‘Ye are gods?’ And ‘Be ye perfect, as your Father in heaven is perfect.’ A god is simply a being, able from within itself, from its own free will, to determine its own actions towards its good. How are we to become such? The God of gods is the Absolute Infinite Sentient power which determines its own action towards its own good absolutely.	318
To become a god, if we understand the concept correctly, is not impossible. ‘Is it not written’, says Jesus, ‘Ye are gods?’ And ‘Be ye perfect, as your Father in heaven is perfect.’ A god is simply a being, able from within itself, from its own free will, to determine its own actions towards its good. How are we to become such? The God of gods is the Absolute Infinite Sentient power which determines its own action towards its own good absolutely.	318
To become a god, if we understand the concept correctly, is not impossible. ‘Is it not written’, says Jesus, ‘Ye are gods?’ And ‘Be ye perfect, as your Father in heaven is perfect.’ A god is simply a being, able from within itself, from its own free will, to determine its own actions towards its good. How are we to become such? The God of gods is the Absolute Infinite Sentient power which determines its own action towards its own good absolutely.	318
First we must accept that a being able freely to determine its actions from within itself, is a being not determined by inclinations arising from emotionally charged experience records within itself.	320
First we must accept that a being able freely to determine its actions from within itself, is a being not determined by inclinations arising from emotionally charged experience records within itself.	320
A free act, an act of free will, is an act not determined or conditioned by any emotionally charged experience records whatever. A free act is an act springing immediately from consciousness not object identified.	322
A free act, an act of free will, is an act not determined or conditioned by any emotionally charged experience records whatever. A free act is an act springing immediately from consciousness not object identified.	322
This kind of act is extremely difficult for the object identified person to conceive. Such a person will say, ‘How is it possible to act without being determined by some object? How can I act without regard to the benefit to be derived from my action? And, if I move with regard to such benefit, am I not moving by inclination?’	324
Such a person has not yet grasped the meaning of freedom, of free will, and of the ultimate mystery of grace. The profoundly significant words ‘His worship is perfect freedom’ have not yet revealed their secret to him.	326
A free willed act is an act absolutely unconditioned. It is an act initiated by pure consciousness itself, by the pure awareness of consciousness of its own inscrutable creativity. All original acts spring from this source.	328
‘Great is he who conquers a city. Greater still is he who conquers himself.’	332
Identification arises from emotionally charged experience. Whenever the experience of an object (or situation or event) gives rise to emotion, whether pleasure or pain, and the observer allows himself to focus on this emotion, a tendency arises to react to the object by moving towards or away from it and to record it as a reference for future orientation.	334
Identification arises from emotionally charged experience. Whenever the experience of an object (or situation or event) gives rise to emotion, whether pleasure or pain, and the observer allows himself to focus on this emotion, a tendency arises to react to the object by moving towards or away from it and to record it as a reference for future orientation.	334
If, therefore, we do not break object identification (and by object identification in its widest sense we mean identification with any finite content of consciousness whatever) we tend to respond mechanically to situations in a manner determined by the emotionally charged records of our previous experiences, even when they have perhaps merely one element in common with the present extant situation.	336
To break object identification we must do four things. First we must see that the object identified state is a false one, a state which falsely represents consciousness, the subject, as identical with its content, the object. Next we must make clear to ourselves that by allowing ourselves to act by inclination we reduce our action level to that of Pavlov’s dogs, the mechanical reflex level. Thirdly, we must see that such mechanically determined responses are incompatible with freedom and human dignity. Finally, we must withdraw our will from the experience records and from the pleasure-pain aspects of the content of consciousness, and turn it back upon itself.	338
To break object identification we must do four things. First we must see that the object identified state is a false one, a state which falsely represents consciousness, the subject, as identical with its content, the object. Next we must make clear to ourselves that by allowing ourselves to act by inclination we reduce our action level to that of Pavlov’s dogs, the mechanical reflex level. Thirdly, we must see that such mechanically determined responses are incompatible with freedom and human dignity. Finally, we must withdraw our will from the experience records and from the pleasure-pain aspects of the content of consciousness, and turn it back upon itself.	338
Let us look more closely at the idea of consciousness turning back on itself. The Greeks, of course, had a word for it the word epistrophe, a word surviving as a term in rhetoric for the repetition of the same word at the end of several sentences; as if we were to repeat the word ‘consciousness’ at the end of every act of perception in order to return consciousness from the object to itself.	342
Let us look more closely at the idea of consciousness turning back on itself. The Greeks, of course, had a word for it the word epistrophe, a word surviving as a term in rhetoric for the repetition of the same word at the end of several sentences; as if we were to repeat the word ‘consciousness’ at the end of every act of perception in order to return consciousness from the object to itself.	342
Let us look more closely at the idea of consciousness turning back on itself. The Greeks, of course, had a word for it the word epistrophe, a word surviving as a term in rhetoric for the repetition of the same word at the end of several sentences; as if we were to repeat the word ‘consciousness’ at the end of every act of perception in order to return consciousness from the object to itself.	342
In the act of reflexive self consciousness there is a statement of the fact that consciousness is consciousness, not only at the end of an act, but in each moment of consciousness. There is a continuous return or reflexive movement, a bending or turning back upon itself of consciousness during action, such that at no moment does consciousness fall into identification with its objects to the point of losing awareness of its own free essence. Not losing its self awareness in object identification, consciousness remains self immersed in its own free essence.	344
In the act of reflexive self consciousness there is a statement of the fact that consciousness is consciousness, not only at the end of an act, but in each moment of consciousness. There is a continuous return or reflexive movement, a bending or turning back upon itself of consciousness during action, such that at no moment does consciousness fall into identification with its objects to the point of losing awareness of its own free essence. Not losing its self awareness in object identification, consciousness remains self immersed in its own free essence.	344
In the act of reflexive self consciousness there is a statement of the fact that consciousness is consciousness, not only at the end of an act, but in each moment of consciousness. There is a continuous return or reflexive movement, a bending or turning back upon itself of consciousness during action, such that at no moment does consciousness fall into identification with its objects to the point of losing awareness of its own free essence. Not losing its self awareness in object identification, consciousness remains self immersed in its own free essence.	344
Ordinarily when a person says ‘my self’ he is not at all clear to what he refers. He tends to think that he means by ‘self’ a being, formed in a certain way and possessing more or less well defined and recognisable physical and mental characteristics and behaviour patterns.	348
Ordinarily when a person says ‘my self’ he is not at all clear to what he refers. He tends to think that he means by ‘self’ a being, formed in a certain way and possessing more or less well defined and recognisable physical and mental characteristics and behaviour patterns.	348
Ordinarily when a person says ‘my self’ he is not at all clear to what he refers. He tends to think that he means by ‘self’ a being, formed in a certain way and possessing more or less well defined and recognisable physical and mental characteristics and behaviour patterns.	348
The sense of individual separate self existence, and the ego sense, arise by identification with form. Body, which stands as the centre of such identification, is known by its form and mass inertic resistance, a form of motion.	352
For such identification originally to occur the form must, in being experienced, have been accompanied by some emotional charge. This emotional content of the experience leads consciousness, prior to its gaining the resec state, into identification with it in the attempt to re experience it if pleasurable or to note it for future avoidance if painful. Once identification of consciousness with a given body or motion complex as centre of emotional charge has occurred identification tends by inertia to continue to maintain itself.	354
Let us look at the behaviour of consciousness in the case of a man experiencing a sudden great pain to the point of loss of consciousness. Is the loss of consciousness of the body or to the body? Mechanistic thinkers might say that loss of consciousness is a loss by the body or brain of its consciousness arising mechanically from over-stimulation of the nervous system or brain.	356
Let us look at the behaviour of consciousness in the case of a man experiencing a sudden great pain to the point of loss of consciousness. Is the loss of consciousness of the body or to the body? Mechanistic thinkers might say that loss of consciousness is a loss by the body or brain of its consciousness arising mechanically from over-stimulation of the nervous system or brain.	356
Let us look at the behaviour of consciousness in the case of a man experiencing a sudden great pain to the point of loss of consciousness. Is the loss of consciousness of the body or to the body? Mechanistic thinkers might say that loss of consciousness is a loss by the body or brain of its consciousness arising mechanically from over-stimulation of the nervous system or brain.	356
We say rather, the over stimulation of the body makes it unprofitable for a pleasure orientated consciousness to remain in a state of identification with the body. This explanation covers more facts than the mechanistic one, including the behaviour of martyrs at the stake, for although their body is over stimulated, yet because they are not pleasure orientated they do not lose consciousness but continue to praise the principle of free consciousness which they worship as God.	358
We say rather, the over stimulation of the body makes it unprofitable for a pleasure orientated consciousness to remain in a state of identification with the body. This explanation covers more facts than the mechanistic one, including the behaviour of martyrs at the stake, for although their body is over stimulated, yet because they are not pleasure orientated they do not lose consciousness but continue to praise the principle of free consciousness which they worship as God.	358
If we think carefully about the nature of the self we realise that by self we do not necessarily mean a physical or other body. Grenfell of Labrador’s story of the man who lost both legs and arms yet could still say he was he, most aptly provides an illustration of the non identity of the self and the body.	360
Today, with the surgeon’s art so beautifully developed, we are not surprised to hear that a man has had some organ of his body removed and replaced with a plastic one.	362
Today, with the surgeon’s art so beautifully developed, we are not surprised to hear that a man has had some organ of his body removed and replaced with a plastic one.	362
We can easily conceive an operation or series of operations in which a man’s organs are one by one removed and replaced by artificial ones. At each stage of the operation series the patient would express his satisfaction with the change of organ. Finally, like the axe fitted with a new blade and a new handle, nothing would remain of the original body. Yet the same consciousness would still be operative through it. The self of man is not the body of man.	364
We can easily conceive an operation or series of operations in which a man’s organs are one by one removed and replaced by artificial ones. At each stage of the operation series the patient would express his satisfaction with the change of organ. Finally, like the axe fitted with a new blade and a new handle, nothing would remain of the original body. Yet the same consciousness would still be operative through it. The self of man is not the body of man.	364
We can easily conceive an operation or series of operations in which a man’s organs are one by one removed and replaced by artificial ones. At each stage of the operation series the patient would express his satisfaction with the change of organ. Finally, like the axe fitted with a new blade and a new handle, nothing would remain of the original body. Yet the same consciousness would still be operative through it. The self of man is not the body of man.	364
What, then, is the Self? Here we use a capital letter to show that the Self to which we refer is not the object body self careless thinkers think when they use the word ‘self’. The real Self is not a finite body. It is pure freewill consciousness. The implications of this in every field, physical, psychological, and spiritual, are tremendous.	366
What, then, is the Self? Here we use a capital letter to show that the Self to which we refer is not the object body self careless thinkers think when they use the word ‘self’. The real Self is not a finite body. It is pure freewill consciousness. The implications of this in every field, physical, psychological, and spiritual, are tremendous.	366
The careful thinker, penetrating into his being to discover to what he refers when he uses the words ‘I myself’ knows that the Self is a free will consciousness, the ground and possibility and actuality of all being, yet itself transcendent of being. (The word ‘being’ may properly be used only of what is circumscribed, and consciousness as such is not circumscribed and therefore not properly called a being).	368
The careful thinker, penetrating into his being to discover to what he refers when he uses the words ‘I myself’ knows that the Self is a free will consciousness, the ground and possibility and actuality of all being, yet itself transcendent of being. (The word ‘being’ may properly be used only of what is circumscribed, and consciousness as such is not circumscribed and therefore not properly called a being).	368
From modern psychological theories the word ‘consciousness’ has derived a rather restricted meaning. There it is opposed to sub-consciousness or to un-consciousness. We may remove some of these associations by using a less common word, the word ‘sentience’. This word implies feeling sensitivity and sense. It is from the Latin sentire, ‘to feel, to know’.	372
From modern psychological theories the word ‘consciousness’ has derived a rather restricted meaning. There it is opposed to sub-consciousness or to un-consciousness. We may remove some of these associations by using a less common word, the word ‘sentience’. This word implies feeling sensitivity and sense. It is from the Latin sentire, ‘to feel, to know’.	372
Prior to adequate verbalisation or logical definition the field of sentient motion must be conceived of as in a state of chaotic flux; yet this flux at its own level, viewed as absolute motion, must contain the forms of the infinite wisdom.	384
Let us return to the idea of epistrophe. It means a turning back, a return to oneself. It implies a departure from oneself to an object and the return of oneself to oneself. It implies the gaining or re gaining of a lost knowledge of oneself, the re-gaining of self determination.	394
Let us return to the idea of epistrophe. It means a turning back, a return to oneself. It implies a departure from oneself to an object and the return of oneself to oneself. It implies the gaining or re gaining of a lost knowledge of oneself, the re-gaining of self determination.	394
Let us return to the idea of epistrophe. It means a turning back, a return to oneself. It implies a departure from oneself to an object and the return of oneself to oneself. It implies the gaining or re gaining of a lost knowledge of oneself, the re-gaining of self determination.	394
Let us return to the idea of epistrophe. It means a turning back, a return to oneself. It implies a departure from oneself to an object and the return of oneself to oneself. It implies the gaining or re gaining of a lost knowledge of oneself, the re-gaining of self determination.	394
The Self referred to is not a body. It is sentient power itself. Consciousness, which is not a body, but a knower of the body, returns from the body to itself and thus rescues itself from identification with its objects.	396
The Self referred to is not a body. It is sentient power itself. Consciousness, which is not a body, but a knower of the body, returns from the body to itself and thus rescues itself from identification with its objects.	396
The Self referred to is not a body. It is sentient power itself. Consciousness, which is not a body, but a knower of the body, returns from the body to itself and thus rescues itself from identification with its objects.	396
The resec man sees the same world he saw before, the same world other men see. But he sees it not in the same way. He knows what Blake meant when he said, ‘The fool sees not the same tree the wise man sees.’ He sees the myriad branched tree Yggdrasil, but not as other men see it. For he does not fall into identification with any particular branch of it. He sees this tree in the nervous system of the body he uses as a reference centre, as he sees it in the driving radiating forces of macro cosmos.	408
If consciousness identifies with a material body it goes under the law governing material bodies. So with whatever else it identifies. If consciousness identifies with serial ideational processes, it goes under the formal and logical laws governing those processes. If consciousness identifies with emotional states it goes under the law governing emotional states. Whatever finite things or processes it identifies with, consciousness goes under the law governing those finites.	414
The word ‘reflexion’, meaning a binding back, or return to Self, is used anatomically and physiologically of a nerve impulse in a reflex arc. Psychologically and philosophically it refers to the mental process of returning to oneself in meditation or contemplation.	418
The word ‘reflexion’, meaning a binding back, or return to Self, is used anatomically and physiologically of a nerve impulse in a reflex arc. Psychologically and philosophically it refers to the mental process of returning to oneself in meditation or contemplation.	418
The word ‘reflexion’, meaning a binding back, or return to Self, is used anatomically and physiologically of a nerve impulse in a reflex arc. Psychologically and philosophically it refers to the mental process of returning to oneself in meditation or contemplation.	418
The word ‘flex’ from Latin flexum, from flectere, ‘to bend’, is related to the word falcem or falx, a ‘sickle’. The falcon, so called from its sickle-shaped beak, was sacred to the resec priest kings of the ancient world. The falcon the hawk, the eagle, are symbols of the high flying consciousness which returns to itself as the falcon flies into the eye of the sun, that ‘medicinable eye’ which brings order to the planets and establishes a hierarchy of powers on earth.	420
The word ‘flex’ from Latin flexum, from flectere, ‘to bend’, is related to the word falcem or falx, a ‘sickle’. The falcon, so called from its sickle-shaped beak, was sacred to the resec priest kings of the ancient world. The falcon the hawk, the eagle, are symbols of the high flying consciousness which returns to itself as the falcon flies into the eye of the sun, that ‘medicinable eye’ which brings order to the planets and establishes a hierarchy of powers on earth.	420
But resec does not return, to use a figure of speech, in the same plane with the planets. Its cycle is at right angles to the material plane. It descends into identification with matter in order to experience the finiting processes of that level, and then returns to itself in pure transcendental sentience, awareness and consciousness.	428
Nothing truly exists in its fullness which is not turned back upon itself. A material body does not exist unless its constituting forces continually turn back on themselves and thus avoid dissipation in space. Consciousness does not truly exist in its fullness till it turns back upon itself in the reflexive act of self recognition. The consciousness which identifies with its object and becomes fixated upon it, is as if it did not exist for itself. We see this in its extreme form in certain mental disorders in which the patient is so identified with emotionally charged experience records that he cannot release himself from the identification, and is therefore determined by his experience records. Such a person may be held in a fixated state as long as the emotional charge on the records is not removed.	434
Nothing truly exists in its fullness which is not turned back upon itself. A material body does not exist unless its constituting forces continually turn back on themselves and thus avoid dissipation in space. Consciousness does not truly exist in its fullness till it turns back upon itself in the reflexive act of self recognition. The consciousness which identifies with its object and becomes fixated upon it, is as if it did not exist for itself. We see this in its extreme form in certain mental disorders in which the patient is so identified with emotionally charged experience records that he cannot release himself from the identification, and is therefore determined by his experience records. Such a person may be held in a fixated state as long as the emotional charge on the records is not removed.	434
Nothing truly exists in its fullness which is not turned back upon itself. A material body does not exist unless its constituting forces continually turn back on themselves and thus avoid dissipation in space. Consciousness does not truly exist in its fullness till it turns back upon itself in the reflexive act of self recognition. The consciousness which identifies with its object and becomes fixated upon it, is as if it did not exist for itself. We see this in its extreme form in certain mental disorders in which the patient is so identified with emotionally charged experience records that he cannot release himself from the identification, and is therefore determined by his experience records. Such a person may be held in a fixated state as long as the emotional charge on the records is not removed.	434
A material body, a finite thing, is constituted of motions of sentient power which, insofar as the body continues to exist, rotate within the zone marked by that body.	436
A material body, a finite thing, is constituted of motions of sentient power which, insofar as the body continues to exist, rotate within the zone marked by that body.	436
Insofar as the motions constituting a body are totally closed in upon themselves the sentience aspect of those motions is held in a state of identification with that body. This state of the total identification of sentience with a closed system of motions is referred to in various ways. The ancients, who knew the value of resec, called the state of total identification with a closed motion system ‘Hell’. The same state is also called ‘Death’, for in it one is dead to the larger possibilities of sentient power. To be ‘dead in one’s sins’ simply means to be so identified with the object of one’s consciousness that one is unaware of the infinity of other possible objects or of the meaning of freedom.	438
Insofar as the motions constituting a body are totally closed in upon themselves the sentience aspect of those motions is held in a state of identification with that body. This state of the total identification of sentience with a closed system of motions is referred to in various ways. The ancients, who knew the value of resec, called the state of total identification with a closed motion system ‘Hell’. The same state is also called ‘Death’, for in it one is dead to the larger possibilities of sentient power. To be ‘dead in one’s sins’ simply means to be so identified with the object of one’s consciousness that one is unaware of the infinity of other possible objects or of the meaning of freedom.	438
Insofar as the motions constituting a body are totally closed in upon themselves the sentience aspect of those motions is held in a state of identification with that body. This state of the total identification of sentience with a closed system of motions is referred to in various ways. The ancients, who knew the value of resec, called the state of total identification with a closed motion system ‘Hell’. The same state is also called ‘Death’, for in it one is dead to the larger possibilities of sentient power. To be ‘dead in one’s sins’ simply means to be so identified with the object of one’s consciousness that one is unaware of the infinity of other possible objects or of the meaning of freedom.	438
Insofar as the motions constituting a body are totally closed in upon themselves the sentience aspect of those motions is held in a state of identification with that body. This state of the total identification of sentience with a closed system of motions is referred to in various ways. The ancients, who knew the value of resec, called the state of total identification with a closed motion system ‘Hell’. The same state is also called ‘Death’, for in it one is dead to the larger possibilities of sentient power. To be ‘dead in one’s sins’ simply means to be so identified with the object of one’s consciousness that one is unaware of the infinity of other possible objects or of the meaning of freedom.	438
Insofar as the motions constituting a material body cannot break out from themselves, the body cannot leave itself. Not being able to leave itself, it cannot return to itself. Thus a body cannot as such become reflexively self-conscious. Return to self consciousness is not possible for a body as such. Return to self consciousness is possible only for a non body, for consciousness itself, for sentient power. The fact of reflexive self consciousness proves the non materiality of the reflexive Self.	440
Insofar as the motions constituting a material body cannot break out from themselves, the body cannot leave itself. Not being able to leave itself, it cannot return to itself. Thus a body cannot as such become reflexively self-conscious. Return to self consciousness is not possible for a body as such. Return to self consciousness is possible only for a non body, for consciousness itself, for sentient power. The fact of reflexive self consciousness proves the non materiality of the reflexive Self.	440
Insofar as the motions constituting a material body cannot break out from themselves, the body cannot leave itself. Not being able to leave itself, it cannot return to itself. Thus a body cannot as such become reflexively self-conscious. Return to self consciousness is not possible for a body as such. Return to self consciousness is possible only for a non body, for consciousness itself, for sentient power. The fact of reflexive self consciousness proves the non materiality of the reflexive Self.	440
Insofar as the motions constituting a material body cannot break out from themselves, the body cannot leave itself. Not being able to leave itself, it cannot return to itself. Thus a body cannot as such become reflexively self-conscious. Return to self consciousness is not possible for a body as such. Return to self consciousness is possible only for a non body, for consciousness itself, for sentient power. The fact of reflexive self consciousness proves the non materiality of the reflexive Self.	440
Reflexive self consciousness is the highest possible form of awareness. This we may prove by showing that consciousness of an object, without consciousness of the Self which knows the object, is valueless. There is no value for self in object awareness without self awareness. Object awareness without self awareness is identification to the point of the loss of self, and is equivalent to being the object with which one is identified, a catatonic state of object fixation which reduces the self functionally to the level of a not self.	442
Reflexive self consciousness is the highest possible form of awareness. This we may prove by showing that consciousness of an object, without consciousness of the Self which knows the object, is valueless. There is no value for self in object awareness without self awareness. Object awareness without self awareness is identification to the point of the loss of self, and is equivalent to being the object with which one is identified, a catatonic state of object fixation which reduces the self functionally to the level of a not self.	442
Disintegration cannot happen to sentience as such, for sentience is not itself a compound. It is a pure continuum, an aspect of the Absolute, the field in which objects are presented.	448
Disintegration cannot happen to sentience as such, for sentience is not itself a compound. It is a pure continuum, an aspect of the Absolute, the field in which objects are presented.	448
A pure continuum has no parts and therefore cannot fall apart, cannot disintegrate. The consciousness which identifies with the continuum of sentience thus escapes disintegration and death. Thus the release of consciousness from object identification and its return to itself is the rising of consciousness above the level at which death or disintegration operate. This is the gaining of immortality.	450
Although the motion of the continuum is necessarily itself continuous, yet it produces within itself by its own translation rotational motions which give rise to the phenomenal world of apparently separate bodies. Bodies, as motion-complexes of the continuum, cannot actually be separate from each other in any ultimate sense. Every body, as a function of the continuum, is influenced by the motions of the continuum and thus of all other bodies. No bodies are completely isolated or insulated from other bodies. All bodies reciprocally interact within the continuum which is the plastic power substance of their being.	454
Resec confers upon man the power to be himself; the power to fulfil the imperative, ‘Become what thou art’, the power to see Time as a function of Eternity, and to act in Time from the essence and form of Eternity.	460
Ordinarily when one looks at an external object or at its internal correspondent in the mind, one tends, if there is a emotional charge upon it, to fall into identification with it.	464
To a certain degree identification with an object must occur if one is to become aware of its special character and significance. The psyche must assume the form of the object in the act of perceiving it. Precisely because of this fact it is necessary to free oneself again from the object in the resec act. For if one does not return from the object to the self one remains locked in the object and falls under the law governing the object.	466
For illustration of this we may look at a man identified with a given functional concept. A soldier is a man identified with such a concept. This concept includes subsidiary concepts, such as obedience to superiors, freedom from ethical considerations when acting under orders (‘Yours not to reason why, Yours but to do and die.’), and so on.	468
For illustration of this we may look at a man identified with a given functional concept. A soldier is a man identified with such a concept. This concept includes subsidiary concepts, such as obedience to superiors, freedom from ethical considerations when acting under orders (‘Yours not to reason why, Yours but to do and die.’), and so on.	468
For illustration of this we may look at a man identified with a given functional concept. A soldier is a man identified with such a concept. This concept includes subsidiary concepts, such as obedience to superiors, freedom from ethical considerations when acting under orders (‘Yours not to reason why, Yours but to do and die.’), and so on.	468
For illustration of this we may look at a man identified with a given functional concept. A soldier is a man identified with such a concept. This concept includes subsidiary concepts, such as obedience to superiors, freedom from ethical considerations when acting under orders (‘Yours not to reason why, Yours but to do and die.’), and so on.	468
For illustration of this we may look at a man identified with a given functional concept. A soldier is a man identified with such a concept. This concept includes subsidiary concepts, such as obedience to superiors, freedom from ethical considerations when acting under orders (‘Yours not to reason why, Yours but to do and die.’), and so on.	468
Thus when a man is identified with the soldier concept he goes under the law governing beings identified with that concept. He therefore responds to orders from those conceptualised as his superiors, and performs actions which, as a human being, not identified with the soldier concept, he would be ethically unable to do.	470
Thus when a man is identified with the soldier concept he goes under the law governing beings identified with that concept. He therefore responds to orders from those conceptualised as his superiors, and performs actions which, as a human being, not identified with the soldier concept, he would be ethically unable to do.	470
A concept is an idea or general notion arising from a group of percepts possessing some common factor. A percept may be defined as a simple act of perception, the presentation of a stimulus, a single act of a sense organ, its correspondent brain centre, and the psyche conjoined with it. A concept is a group of perceptual elements held together by some similar form.	474
A concept is an idea or general notion arising from a group of percepts possessing some common factor. A percept may be defined as a simple act of perception, the presentation of a stimulus, a single act of a sense organ, its correspondent brain centre, and the psyche conjoined with it. A concept is a group of perceptual elements held together by some similar form.	474
A concept is an idea or general notion arising from a group of percepts possessing some common factor. A percept may be defined as a simple act of perception, the presentation of a stimulus, a single act of a sense organ, its correspondent brain centre, and the psyche conjoined with it. A concept is a group of perceptual elements held together by some similar form.	474
A concept is an idea or general notion arising from a group of percepts possessing some common factor. A percept may be defined as a simple act of perception, the presentation of a stimulus, a single act of a sense organ, its correspondent brain centre, and the psyche conjoined with it. A concept is a group of perceptual elements held together by some similar form.	474
A concept is an idea or general notion arising from a group of percepts possessing some common factor. A percept may be defined as a simple act of perception, the presentation of a stimulus, a single act of a sense organ, its correspondent brain centre, and the psyche conjoined with it. A concept is a group of perceptual elements held together by some similar form.	474
A concept is an idea or general notion arising from a group of percepts possessing some common factor. A percept may be defined as a simple act of perception, the presentation of a stimulus, a single act of a sense organ, its correspondent brain centre, and the psyche conjoined with it. A concept is a group of perceptual elements held together by some similar form.	474
A concept is an idea or general notion arising from a group of percepts possessing some common factor. A percept may be defined as a simple act of perception, the presentation of a stimulus, a single act of a sense organ, its correspondent brain centre, and the psyche conjoined with it. A concept is a group of perceptual elements held together by some similar form.	474
A concept is an idea or general notion arising from a group of percepts possessing some common factor. A percept may be defined as a simple act of perception, the presentation of a stimulus, a single act of a sense organ, its correspondent brain centre, and the psyche conjoined with it. A concept is a group of perceptual elements held together by some similar form.	474
A concept is an idea or general notion arising from a group of percepts possessing some common factor. A percept may be defined as a simple act of perception, the presentation of a stimulus, a single act of a sense organ, its correspondent brain centre, and the psyche conjoined with it. A concept is a group of perceptual elements held together by some similar form.	474
Just as a percept may possess an emotional charge which inclines the psyche to conjoin with it or not (for a percept is a definite amount of characterised energy having a degree of assimilability for a given organism), so a concept may possess an emotional charge which similarly tends to orientate the psyche towards or away from it.	476
Just as a percept may possess an emotional charge which inclines the psyche to conjoin with it or not (for a percept is a definite amount of characterised energy having a degree of assimilability for a given organism), so a concept may possess an emotional charge which similarly tends to orientate the psyche towards or away from it.	476
Just as a percept may possess an emotional charge which inclines the psyche to conjoin with it or not (for a percept is a definite amount of characterised energy having a degree of assimilability for a given organism), so a concept may possess an emotional charge which similarly tends to orientate the psyche towards or away from it.	476
Just as a percept may possess an emotional charge which inclines the psyche to conjoin with it or not (for a percept is a definite amount of characterised energy having a degree of assimilability for a given organism), so a concept may possess an emotional charge which similarly tends to orientate the psyche towards or away from it.	476
Just as a percept may possess an emotional charge which inclines the psyche to conjoin with it or not (for a percept is a definite amount of characterised energy having a degree of assimilability for a given organism), so a concept may possess an emotional charge which similarly tends to orientate the psyche towards or away from it.	476
Just as a percept may possess an emotional charge which inclines the psyche to conjoin with it or not (for a percept is a definite amount of characterised energy having a degree of assimilability for a given organism), so a concept may possess an emotional charge which similarly tends to orientate the psyche towards or away from it.	476
To gain resec a certain exercise must be practised, in principle continuously, in early practice probably intermittently. The exercise itself is simple. But this is not to say that it is, for man in his usual orientation, easy. The battle to overcome the inertia of man’s established direction, his generally ego-centred attitude, will not be easily fought. Nor should it be. The prize is too high to be gained easily.	482
Here is the exercise. When one is looking at something, or considering an idea or experience, a feeling or emotion, or performing any action, one must say to oneself, ‘It is the Self which is consciousness itself which is looking at this thing (or considering this idea, etc.). This Self I am. I return to the Self.’	484
When saying, ‘looking at this thing’, one must make oneself aware of a directional flow of attention from the consciousness to the thing.	488
On saying, ‘This Self I am. I return to the Self’, one must focus oneself again on the consciousness and again become aware of a directional flow of attention, but now from the thing back to the consciousness self.	490
Without resec one is identified with the content of consciousness, with the things of the world, with ideas of the mind, with the emotional states of the psyche. One is like a man in a dream swayed and submerged in the sea of emotions and half formed images of the world of phantasy.	498
Without resec one is identified with the content of consciousness, with the things of the world, with ideas of the mind, with the emotional states of the psyche. One is like a man in a dream swayed and submerged in the sea of emotions and half formed images of the world of phantasy.	498
When we identify with something, some idea, or some psychic state, our consciousness, which is the individuated expression of the sentient continuum of the Absolute, assumes the form of that thing, or idea, or state. Assuming the form of a thing, the consciousness becomes subject, for the period of the assumption, to the law governing that thing.	500
When one identifies with the subject only, the object disappears and only the subject remains. The Self is there with no otherness, sentience is there, yet it is as if it were only a potential.	506
There is a cyclic process of involution and evolution of sentience. Prior to creation the Infinite, Eternal, Absolute, Sentient Motion or Power is as if it were a mere potentiality (yet only from the point of view of a finite mind trying to conceive it). For itself it is a pure self actuating motion, ‘without shadow of turning,’ pure translation of spirit, infinite and eternal.	512
There is a cyclic process of involution and evolution of sentience. Prior to creation the Infinite, Eternal, Absolute, Sentient Motion or Power is as if it were a mere potentiality (yet only from the point of view of a finite mind trying to conceive it). For itself it is a pure self actuating motion, ‘without shadow of turning,’ pure translation of spirit, infinite and eternal.	512
There is a cyclic process of involution and evolution of sentience. Prior to creation the Infinite, Eternal, Absolute, Sentient Motion or Power is as if it were a mere potentiality (yet only from the point of view of a finite mind trying to conceive it). For itself it is a pure self actuating motion, ‘without shadow of turning,’ pure translation of spirit, infinite and eternal.	512
There is a cyclic process of involution and evolution of sentience. Prior to creation the Infinite, Eternal, Absolute, Sentient Motion or Power is as if it were a mere potentiality (yet only from the point of view of a finite mind trying to conceive it). For itself it is a pure self actuating motion, ‘without shadow of turning,’ pure translation of spirit, infinite and eternal.	512
A finite body is a motion complex of the Absolute sufficiently integrated and compacted to present an appearance to consciousness of contoured substantiality. Actually it is a modality of the infinite motion of the Absolute.	518
A finite body is a motion complex of the Absolute sufficiently integrated and compacted to present an appearance to consciousness of contoured substantiality. Actually it is a modality of the infinite motion of the Absolute.	518
A finite body is a motion complex of the Absolute sufficiently integrated and compacted to present an appearance to consciousness of contoured substantiality. Actually it is a modality of the infinite motion of the Absolute.	518
Once consciousness has fallen at any given locus into identification with the motion complex or body in that locus, it has fallen under the law governing such a motion complex. It is now conditioned by the motion characteristic of that complex and reacts to other motions (which now act as stimuli) in a manner determined by its characteristic form. It can now assimilate other motions only insofar as that motion complex can do so.	520
Once consciousness has fallen at any given locus into identification with the motion complex or body in that locus, it has fallen under the law governing such a motion complex. It is now conditioned by the motion characteristic of that complex and reacts to other motions (which now act as stimuli) in a manner determined by its characteristic form. It can now assimilate other motions only insofar as that motion complex can do so.	520
From the moment of its first fall into object identification consciousness experiences, because the object is finited or limited, a sense of loss of power. This sense of power loss is the negative aspect of the awareness of the original level from which consciousness fell, presented together with its actual level. In its positive aspect it is the seed of dissatisfaction, called ‘divine’ dissatisfaction because it impels beings to transcend their actual finite being level and return to their own proper level in the Absolute.	524
Either one is a slave or not. Either one is able to give orders to oneself or not. Not to be able to give orders to oneself and to obey them, is to be at the mercy of others. Happy and fortunate is he, who, being able to give himself orders and to obey them, is given the orders of truth and shown how to obey them, by One who is merciful. As was Jesus and Buddha and Mahavira the Jina and Lao Tse and Zarathustra and Socrates, and others who have shown the way back to the origin of all beings.	538
In his relation with other beings in the time process either a man will rule himself or be ruled by others. Self rule or other rule. There is no alternative, no escape in this matter, from the necessity of choice.	540
The resec man sees Mythos, Logos and sense data as the three corners of a triangle having its being in the ultimate reality of the infinite eternal sentient motion of the Absolute. To gain resec is to gain the mastery of this triangle and establish one’s being in eternity, from which one will ‘go no more out’.	560
The object identified man is subject to the law of serial presentation in the Time process. His action is re action to a stimulus; and always he is in danger of re acting inadequately, from lack of sufficient data; or too late, from lack of readiness; or too grossly, from the mass inertia of the body with which he is identified.	564
The resec man sees simultaneously the events which the object identified man sees serially. The resec man stands at the causal level of being. Because he sees wholly and not partially, his response is adequate. Because he sees simultaneously whatever is applicable to a given situation, his response is immediate. Immediate adequate response is in the power of the resec man. Solomon might have said, ‘With all your getting, get reflexive self consciousness’.	566
Because sentience is infinite it is extended throughout all space. Whatever motions occur in space are experienced by sentience as the content of its consciousness. Wherever a given motion complex of a rotatory nature is sufficiently integrated and intense to serve as a relatively permanent reference point, sentience interprets this motion complex as a body or substantial being.	570
Because sentience is infinite it is extended throughout all space. Whatever motions occur in space are experienced by sentience as the content of its consciousness. Wherever a given motion complex of a rotatory nature is sufficiently integrated and intense to serve as a relatively permanent reference point, sentience interprets this motion complex as a body or substantial being.	570
Because sentience is infinite it is extended throughout all space. Whatever motions occur in space are experienced by sentience as the content of its consciousness. Wherever a given motion complex of a rotatory nature is sufficiently integrated and intense to serve as a relatively permanent reference point, sentience interprets this motion complex as a body or substantial being.	570
Because sentience is infinite it is extended throughout all space. Whatever motions occur in space are experienced by sentience as the content of its consciousness. Wherever a given motion complex of a rotatory nature is sufficiently integrated and intense to serve as a relatively permanent reference point, sentience interprets this motion complex as a body or substantial being.	570
Wherever the motion constituents of a given body are such as to give rise to the experience of some degree of pleasure there is a tendency for sentience to identify itself with that body and strive to keep it in being.	572
Wherever the motion constituents of a given body are such as to give rise to the experience of some degree of pleasure there is a tendency for sentience to identify itself with that body and strive to keep it in being.	572
Wherever the motion constituents of a given body are such as to give rise to pain or unpleasant emotions, sentience at that point strives to inhibit those motions. But in the place of such inhibited motions fear is experienced lest they should break free from the inhibiting forces imposed upon them. Fear is the trembling arising from the conflict of the inhibiting forces and the inhibited motion complexes causing pain and unpleasant emotions. The unpleasantness of this fear leads sentience to try to break identification with the zones in which it is experienced. Such zones are walled in or encapsulated and constitute the content of the so called subconscious.	574
At the level of the sentience in object identified man the motion complex serving as his body or centre of reference has certain reaction and assimilation capacities of a finite order.	582
Thus the sentience identified with any given motion complex as a centre of reference, whether in man or any other being, from the particular to the universal, tends to act in similar ways in similar situations, and thus to involve itself in recurrent behaviour patterns, giving rise to what the psychologists have named, the ‘Law of the persistence of error.’	588
The body identified sentience in a man, therefore, as a being of finite reaction and assimilation, tends to try to reject or inhibit stimuli productive of pain or unpleasant emotion, and to identify with and preserve in being those stimuli resulting in pleasure.	590
The body identified sentience in a man, therefore, as a being of finite reaction and assimilation, tends to try to reject or inhibit stimuli productive of pain or unpleasant emotion, and to identify with and preserve in being those stimuli resulting in pleasure.	590
A man has, therefore, his individual Hell and Heaven within himself. Hell is constituted by motions of inhibited stimuli and their pain and unpleasant emotion resultants, Heaven by the motions of stimuli and their resultants which are experienced as pleasure.	592
As long as the ‘Hell’ motions in a man are inhibited and vibrate within him, he lives with a background of fear that they may break out and invade consciousness. In fear of this possibility he strives to keep his consciousness away from them, and place it in those motion complexes which give rise to pleasure.	594
As long as the ‘Hell’ motions in a man are inhibited and vibrate within him, he lives with a background of fear that they may break out and invade consciousness. In fear of this possibility he strives to keep his consciousness away from them, and place it in those motion complexes which give rise to pleasure.	594
But man as a finite system has only finite energies and capacities. He tends like all finite systems to lose energy to his surroundings. When his energies drop below a certain level he has not sufficient to continue the inhibiting process which has kept his ‘Hell’ motions in subjection. At such times they tend to break out of bondage and invade his consciousness. Here is the point of his greatest need for the power to break identification with the content of consciousness. But it is also the time when he is least able to do it.	596
But man as a finite system has only finite energies and capacities. He tends like all finite systems to lose energy to his surroundings. When his energies drop below a certain level he has not sufficient to continue the inhibiting process which has kept his ‘Hell’ motions in subjection. At such times they tend to break out of bondage and invade his consciousness. Here is the point of his greatest need for the power to break identification with the content of consciousness. But it is also the time when he is least able to do it.	596
It is not a good thing to allow oneself to fall into bondage. It is a worse thing, if having fallen into it, no attempt is made in the days of one’s strength to get out of it. It is the worst thing if, having fallen into bondage, and having made no attempt in the days of one’s strength to get out, one finds oneself grown too old and too weak to try. Then one stands in danger of taking one’s private Hell with one into the next world.	598
It is not a good thing to allow oneself to fall into bondage. It is a worse thing, if having fallen into it, no attempt is made in the days of one’s strength to get out of it. It is the worst thing if, having fallen into bondage, and having made no attempt in the days of one’s strength to get out, one finds oneself grown too old and too weak to try. Then one stands in danger of taking one’s private Hell with one into the next world.	598
And in becoming oneself, and one in intent and essence with the Self of all selves, one does not pass into a characterless misunderstood Nirvana of non-individuated bliss. One becomes what one eternally is, a unique centre in and of the absolute sentient power. In the words of Jesus, ‘Every man goes into his own place, and his works follow him.’	606
And in becoming oneself, and one in intent and essence with the Self of all selves, one does not pass into a characterless misunderstood Nirvana of non-individuated bliss. One becomes what one eternally is, a unique centre in and of the absolute sentient power. In the words of Jesus, ‘Every man goes into his own place, and his works follow him.’	606