The Wrong Reality. PartVII Realisation - 47 Affirmation - continued

It is presently, and has always been the thing not to take life too seriously. We tend to look at it as a vast complex of insoluble problems which, since they cannot be solved, are not worth worrying about unduly. It is the realistic, or sophisticated, or good humoured practice to laugh at life - treat it lightly and make that attitude our saving grace. Otherwise we could only cry, which is no help at all. We give serious attention only to our own immediate struggles to carve out a relatively happy and secure little piece of personal reality for ourselves. This is understandable because throughout the course of human civilisation our visions, yearnings and heart-felt anxious good intentions have never found true form or taken real effect, and the founding amoral principles of the Machine have never changed. But it is humantruly inexcusable, because this is ourworld, and ourresponsibility.

We maintain our automated construction of mind because it is what we interpret the world of the Machine with, and our interpretation is suited to the attitudes and opinions - the personality - of the self. So mentality and personality maintain each other and sustain automatic reality, and serious disturbance of that reality is painful. Our common intelligent morality represents true humanity, but the difficulty is how to get individuals to change for the eventual overall human good, when the immediate effects of reform will be contrary to their present apparent interest and advantage. Yet we only have one life to live, and the humantruth is there to be discovered. Surely we cannot bear to die without discovering it? And having discovered it, how can we rest until it is realised?

The first task of any humantrue reformist movement is somehow to foster and spread a common feeling and belief which has never before existed - a general real hope and expectation of fundamental humantrue change; a conviction that automated opinions are false, however strongly held by however many persons, and if they are not true they signify nothing; that nobody is immune from the truth - from prime minister to road sweeper - and though they deny it, it remains true; that there is absolutely nothing to prevent us putting the world to rights, excepting ourselves. Reformist movements should engender this affirmation in every human being, and the belief that at last we are to take the constitution and future of our society into our own hands, making it essentially right and good, also that each and every one of us has a responsible part to play.

In the absence of such an alternative prospect, and hopeful spirit, countless well-intentioned humans give their duty to institutions of the false Machine. Their resistance to idealistic change might come from a fear of the baby being thrown out with the bathwater. Contrary to popular belief, a group of people who share the same ideal do not necessarily become indistinguishable as individuals. The human make-up is very complex; it would be impossible as well as undesirable to make us all the same. Another reason for resistance might be that in order to cherish the good things in the Machine - and of course it is possible for love to flourish in compartments of this reality - they tolerate the bad and ignore the fact that hate flourishes also. Or it may be that many well-intentioned people, being centred in the conscious self, resist any intrusion upon their freedom to act and believe as they presently think right. It is the vital human task to win through to supraconsciousness so that we knowour aims and beliefs to be right, because we knowthem to be humantrue. We must not act, or form an opinion, without this knowledge.

If the present heavy burdens of tension and anxiety were our permanent reality, then we could be excused for pretence, denial, and indulgence in artificial means of obtaining relief. Supraconscious awareness can show us that the Machine is not inescapable, however, and need be but temporarily endured. But wewho are now living and on whom the responsibility must rest haveto take this massively humanly irrelevant automatic reality seriously, and worry deeply about our present problems until we have solved them humantruly. Then life on Earth will no longer be a false burden which truth cannot carry, but our true fulfilment, a whole working satisfaction and joy in which we all participate and share - allpeople.

Human conduct of life is a heavy but fragile responsibility which only intellect can take. We should seriously concern ourselves with nothing else until that responsibility is fully met.

You might object that there are millions of people with unstimulated and poorly informed minds who would not be able to understand all this, but everybody has the capacity for so doing and if the general movement for humantrue reform truly represents one mind it must represent all minds, everywhere in the world regardless of their adopted culture, for all share the same ultimate function. When a government passes some reform law, this is superficial human progress which leaves the basic automatic ethos undisturbed. When just one more mind becomes supraconscious this is fundamental progress, for the achievement of a humantrue society will depend upon the understanding agreement of responsible individuals. This crusade of truth is the only way forward. We should not be deterred from making the effort on the grounds that success presently seems a remote possibility, for in truth there is no valid argument in favour of the Machine; there is only the fact of its existence. On the contrary, all the evidence shows that to be supraconscious is our true nature and that humantrue society is our rightful state.

Joining in the movement for reform will be like taking part in therapy, not for oneself but on behalf of the world. To be personally adjusted to the automaton and therefore not easily able to cope with existing reality (inadequate, in worldly terms) is a hard thing. But let it be seen as a virtue, rather than a fault, that your postconscious mind, whether or not you are aware of it, has truly developed well beyond and contrary to your consciousness. If you open to your higher mind, thinking little of your personal problems but a great deal about the huge problems of the world, you will be progressively more fulfilled even though you may feel alone, alien and outcast. It is a good thing to accept as inevitable our shortcomings in the here and now for the sake of being true. No individual can be truly and wholly content until all are so, and, whatever feelings comfort or disturb them, those who are supraconscious know it is infinitely worse to be well adjusted to the Machine but contributing to its insanity, than to be an automatic misfit but striving to make the world a better place.

I once proposed to give a name to this movement for reform - The United Individuals Movement - but without success. Someone else might launch it under a different name, but whatever name it may be given it must face the question - how should it fulfil its aims without belying its humantrue principles? It must not become a hierarchical organisation, taking its place in automatic reality, politically and ideologically ranged against other organisations. It must not become a kind of club, membership of which marks out individuals as different and enables them to feel that the mere gesture of joining is enough. This movement should have the least possible formal structure. It should simply represent the effort of human beings to work out and agree a humantrue constitution of society. Everybody is potentially a part of this movement - the fact of being human means we all truly belong to it. However, it is also a fact that humantruecommunication between us is rare.

Possibly excepting the recent, remarkable advent of the Internet and Worldwide Web, the mediums of communication, even word of mouth, are at best coloured and at worst monopolised by automatic thinking. More than that, all means of communication apart from direct word of mouth incur a money-cost, involving further automatic control through the money-economy which no movement can escape entirely, and by which all are normally sullied. At the simplest level, paper, typing, copying, transport, telephone calls and postage all cost money. To print and communicate independent views on a wide scale entails heavy expenditure, usually beyond the reach of a non-money-profit movement unless it also becomes a money-raising organisation. To depend entirely on automated media means that you must have your material bought, in order to be sold, exposing it to commercial judgement which, in the case of truly radical books, may see no justification for their publication, or, if the Machine does publish them, may do so in a limited way, for minority interest, at prices beyond the reach of the average person, sustaining its interest only as long as it is profitable.

The one real and unassailable freedom we have is that our minds are at liberty privately to construct themselves truly. That our existing automatic reality urgently needs to be exchanged for an alternative humantrue reality is a great truth which we need to grasp. The case for a reform movement might be that it would help and encourage us to understand humantruth, and to realise it in the world. Because it is irresistable to the fully open mind, humantruth will cross national, cultural and ideological boundaries, just as science does in its limited field. The following are my thoughts on making such a movement effective.

Remember that a majority of humans presently recognise their existing nature and state as their fixed reality, automatic reason as the basis of their thinking, and individuals as variously-sized cogs in the Machine. This reality is represented to us by the history it has recorded, its current affairs, and news presented according to its own view of those affairs. Any reform movement must recognise truth, the intellect whose function is truth, and the individual who is intellect. The movement has to find a means of showing, to those who presently see only the automated picture, an alternative prospect; the humantrue view. It must find a means of bypassing automatic channels and appealing directly to each individual's inner being, so that each presents the humantrue view to the intellect whose nature it is to respond, then a means of feeding back individual doubts, questions and criticisms for further general intellation and discussion, and finally to record those humantruths which are agreed, as and when they are agreed. I am not proposing that humantruth as conceived in these pages be imposedon anybody, but that the individual mind, when it comes to know clearly and certainly what is humantrue, with or without any help from this book, will self-impose it.

It is suggested, however, that this book should be a basic springboard of reform, firstly because it purports to discover humantruth, the world realisation of which is the objective of a reform movement. Secondly, because whether or not it is what it purports to be the book opposes existing reality and proposes an alternative, giving readers a new viewpoint from which to examine themselves and the Machine. As far as I am aware it is the only book which attempts to present, honestly and comprehensively, the compete humantrue case. So it is a challenge and measuring-stick of general intellation, enabling the individual to refer doubts about particular propositions to their place in the whole structure of reasoning, or critically question that whole structure in the light of some apparently well-founded objection.

I maintain that this book represents a perfectly reasonable mental superstructure which is very much needed by humanity but which is yet uncommon and generally quite unacceptable because it is contrary to the norm. It is the result of writing down that which the postconscious dictates, regardless of automatic lores or the Machine's rules. Past thinking and writing has failed in this respect, yet in view of our potential we have no good cause to write otherwise. For humans, the only basis of honest common language is truth. This book does not refer much to previous literature because to find truth it is necesary to break away from that which has gone before. This work does not aim to attract as little disagreement and as much fellow-feeling as possible, but to plumb humantruth. If you have not already plumbed it, then whether you let the book help you to do so, or throw it aside, is up to you. But, in truth, we all have a profound responsibility to take up the struggle, and no prior right to refuse. You may find it heavy going, but it must be so. The conscious self cannot break down the doors to its own postconscious without stressful effort.

As I have said before, it is my firm belief that my conclusions are true, and that any other mind that inexorably follows the processes of pure reason will conclude more or less the same. But nobody is expected to approach the subject of reform believing that he or she has to follow where this book leads. Every supraconscious individual is expected to acknowledge that the great majority of people are automated and to accept that their first aim must be to make this majority aware of the fact, but all are free thereafter supraconsciously to reach their own conclusions. However, we all have that vital responsibility to pursue the common truth, for our ultimate objective is to agree a humantrue constitution of world society.

Our usual approach to the reading of books is to set up the fixed conscious self and its preferred construction of thought in judgement of them. Free, radical and true opinions are normally refuted because the correlations of normal thinking are too severely restricted to embrace them. This reflects the automated human habit of bottling up the postconscious with conscious will. In this case I am hoping that the act of accepting this book's challenge might help to burst the cork from the bottled-up postconscious, spilling out a mass of already correlated ideas of which consciousness has been unaware. In the course of this process I hope such minds will see the necessity of addressing everything, and that they will then share in pursuing humantruth to the very end.

To reach fulfilment, this process of humantrue realisation must first relentlessly bypass the conditioning of upbringing and education and the hard necessities of automatic reality - also our automated opinions - putting us in a position to look back on these, expose them as false, and dismiss them. Immediately on freeing itself from automatic harness, the mind has a duty voluntarily to bind itself to humantrue responsibility.

Individuals who are critical of the reasoning behind this book are requested to substantiate their views in order to show the truth of their reasoning. Destructive criticism is not enough. Critics cannot expect to be taken seriously unless they are ready and able to put forward a completely constructed and convincingly true alternative.

Only postconscious reason offers a new look at the reality we actually live in and suggests the reality we ought to live in. Formally to institute a reform movement might help, but it is not the movement as an institution which is important but the mind of every single member - the responsibly aware determination of each one of us to exert influence for good. Joining a reform movement must not be merely a matter of adopting, or attaching oneself to a ready-made organisation with pre-determined policy which requires unthinking loyalty or obedience. It must be a matter of each independent individual's personal dedication to achieving supraconscious awareness, and uniting with all others in understanding, then realising, humantruth.

Again, I risk labouring my point by dwelling too much on this matter, but I am trying to build up a pressure of reason which will tell against the great weight of existing reality. The vital object is to show convincingly that we should think and act according to humantruth, not according to the automaton. Remember that you are subject to pervasive automatic influences from all quarters all the time. If this book is doggedly persistent, the reason is that it is up against the human habit of staying put, judging everything from its present position in the here and now, refusing to be changed or shifted. It seems to me necessary to dwell on the subject of reform movements, and how they might work, just a little longer.

If reformers are to respect and observe the principle of equality, they must not only preach to the converted but reach out to all conditions of women and men, of every walk of life in the existing world of inequality. The necessary preparation for equality, and for a humantrue reality of which equality is an essential part, is that that all humans do reach agreement through supraconsciousness. Therefore the first undertaking of reformers should be that all agree this to be the case - that all deliberately reject old attitudes, divisions and prejudices; that all adopt this new humantrue concept of reality as the only acceptable basis for future life, sure that it is attainable.

Nevertheless, in the struggle for recognition of the humantrue principles, including equality, unequal responsibility must fall to the enlightened, the suraconscious - the humantruly aware. They shall regard their enlightenment as a privilege, to be passed on and equally shared. There exist whole populations of unstimulated minds, kept in ignorance by inertia, or by the intention of misguided minds in authority. All kinds of minds, conditioned by training and experience, are extremely resistant to enlightenment whilst they remain embedded in the reality that so conditioned them. Reform movements are likely to attract the most advanced free and independent thinkers, and it will need them to make the humantrue message crystal clear enough to break down such unreasoned resistance. It is in line with the principle of equality that they should give, and others receive, whilst all are equally valued and regarded.

Reform movements should be concerned to rectify the present intolerable and perilous situation of humanity in general. We humans are busy undertaking far-reaching projects and pursuing them with determination, yet are very far from being truly ourselves or fully awake. We do not personify the real 'we', our supraconscious potential, but are merely shallow applied minds directed by the Machine. To return to the computer analogy, our brains are the human hardware, but our conditioning is the software which programmes us to use the brain to play various versions of the Machine's general game. The genuine human mind would be the result of the brain hardware independently developing its own software programme, which is truth. The meaningful purpose of life is the fulfilment of truth, and that is the aim of humantrue reform.

Even were one genuine reformist movements to grow and spread throughout the world, it should always remain founded upon and invested in the individual supraconsciousness, as should the alternative society it is pursuing. It should never be allowed to fall into the familiar automatic pattern by becoming a powerful, hierarchical institution in its own right. It should resolutely keep outside the political arena and directly oppose nothing - no law, policy or practice - by means of open conflict, its purpose being to help the spread of humantrue understanding which will bring about voluntary and spontaneous change, from within.

When I first envisaged such a reformist movement I saw it as a network of small interlinked discussion groups. Eventually I concluded that it should be based on the individual mind intellating alone, influenced by nothing so much as its own correlated reason. Eventual communication of ideas is important, of course, but the process of forming those ideas should take place within the postconscious and under the sole influence of its free and independent pursuit of truth, reinforced by its own will. In formal groups other influences tend to be brought to bear. Discussion between minds is not as pure a process as intellation, especially when contributed to by minds of different construction or at different stages of completion. Individuals are inclined to interrupt each others' train of thought, to gravitate towards compromise, or to be drawn into instinctively competitive argument, using fixed prejudices as weapons.

It now seems to me that members of reformist movements might meet when they have well-formed ideas to communicate and discuss, and that their informal discussions would then stimulate rather than replace lone individual intellation. Discussion face-to-face is dominated by awareness at the conscious level, whereas the process of intellation is unconscious to the surface awareness of the individual's own mind - difficult enough to bring to consciousness when alone, and much more so when in a group. My experience (of a high-technology society) is that most of our sophisticated communications are humanly irrelevant, and that very little intense intellectual discussion suffices to accompany a great deal of private intellation.

Pt.VII REALISATION
PREPARING THE WAY FOR CHANGE
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