Following upbringing and education, the young person faces the prospect of making a way in the world, or at least surviving in it. For this, in the Machine, money is required, and to get this money the human individual has to earn it. To earn money we need to be employed by the Machine. There are usually more applicants for work than there are jobs, and the Machine sets standards of acceptance. Whether we get a job or not, and the quality of the job, depends on our attributes and qualifications. Those of high academic attainment, confident attitude and good appearance get the top, best-paid jobs. At the other end of the scale, those who failed at school, who are unsure of themselves, and who are scruffy in appearance get the lowest, worst-paid jobs - the reason probably being a background which has been shaped by the fact that their fathers, too, had been condemned to the worst jobs. At the very bottom of the scale are those of low mental ability, unreliable character and questionable morals who get no chance of any job at all, the reason being not that they are of no use or value at all, but that they are of no value to the profit-conscious Machine.

Thus is the general human character formed. We do not gather together in protest at this unjust and inhuman system, chiefly because we are not yet fully aware of it. Instead, we conform to the Machine-system, grabbing what we can for ourselves and thereby contributing to the down-treading of the unfortunates. Yet this situation is not due to inherent human failing. We mostly much regret it. It is due to the fact that the Machine is in control, with ourselves its dependent conformists, unable or unwilling to see that it need not necessarily be so.

At this point the young, as they become adults, re-confirm the values and principles of society which they had once criticised - the financial system, the political system, the criminal justice system. Deliberately excluding from their conscious minds contrary critical thoughts, they give their support to institutions which are necessary only because humanity in general supports the amoral Machine which gives rise to such institutions. Now take a few typical examples of individual humans, conditioned by some kind of upbringing and education, automatically slotted into a place laid down by the Machine hierarchy. This is the platform on which these individuals are to build their lives. Their normal destiny is to join in marriage or partnership and raise children, a basic physical reason for living which they have in common with all other creatures. But whereas the animal means of living is exactly laid down by age-old instinct, the objects, values and principles of human life have become widely varied. There are national, racial, religious differences, but here we are concerned with differences of interest and status between individuals of the same community.

Mutually attracted, a young man and woman get married. After a while, when the initial attraction wears off a little, they are challenged by reality, and their ability to cope with it. They must provide a home, food and clothing for themselves, then for their children. The quantity and quality of what they provide depends upon the money they earn. If they don't earn much, they have to scrape and save. But they are surrounded by a Machine-society offering the heights of luxury to those able to afford it. By comparison with their better-off neighbours their lives are hard and bleak, and they feel deprived.

If the man is the bread-winner, his wife may despise and criticise him for not earning more. For women and men to live together in peace and harmony is in itself difficult enough; this situation may put an added strain upon an already unstable relationship. He might seek solace at the pub, and then might take out his frustration on her, beating her up. She might go off, taking the children and leaving him depressed, herself hard-pressed, and the children unhappy. Alternatively, in desperation at their money troubles, he might turn to petty crime. If he's caught, and goes to prison, he'll leave her in an even worse position. What's more, when he comes out he is likely to be hardened against a society which is down on him, to the extent that he feels justified in turning to violent crime. This was a familiar picture a decade ago. It is now usual for both parents to be employed; not to marry and frequently to part company or divorce. The new norm cannot be said to be ideal, however, and it's hard to say what future repercussions there shall be.

At the other extreme of the Machine's hierarchy-scale is the ex-public school and university man, fortified by friends and connections in high places and now with a good job commanding a high salary. He also meets a girl of similar background and they get married. After a fashionable wedding they move into a spacious house, furnishing it in style. In due course they have children, providing a nanny to look after them. The children go to a 'good' school with other children just like themselves, and, with parental and other back-up, do predictably well and end up in university just like their parents. Such families are likely to feel that they are happy and fulfilled, but they are insulated from the rest of society.

It is most probable that these well-to-do people will be burgled or worse at some time, perhaps more than once. In their own eyes it is natural and just that they should condemn crime and demand severe penalties. But it is equally understandable that those who are branded criminals should see it differently. Looking at the situation quite dispassionately, it is foolish to expect the deprived to tolerate a society of such extreme inequality; it is extremely and cruelly unfeeling of the rich to show such indifference to the poor; it is insane to imagine that crime, when it has understandable cause, shall be cured by imprisonment; and it is unrealistic to think that an ideal, humantrue society which happily succeeds can not include equality as one of its chief pillars.

As it is, without radical change, we can see that the children of these two families shall grow up in just the same way as their parents, giving grief to each other and perpetuating an unhappy human society. The family is not the seat of all our troubles, of course, but the basic causes and interactions it demonstrates are to be found reflected in other modern institutions such as politics, industry, finance and commerce.

Because our world society is instinctively competitive, rather than morally co-operative, its dominant administration is divided into several institutions and practices, each concerned with its own department of existing reality. For their 40 to 50 year long working lives, most people do basic or skilled manual or technical jobs and are subjected to government (excepting for elections) rather than taking any part in it.

Other individuals seek to take a hand in government by finding elevated employment in one of these institutions or practices. Some may enter politics, in the hope and expectation of playing a part in changing the world for the better. They are soon disillusioned, finding that party-politics never intended radically to change the world, but simply to keep its particular ship of reality afloat and to hold it by compromise on its own autoprogressive course. In order to succeed in this, and to improve their career-prospects, they bend their conscious minds to think in compliance with the policy of their chosen political creed, disregarding any postconscious prompting.

Some individuals may go into business, the incidental objective of which is supposed to be the supply of human need, but whose actual objective is to make profit from making or buying and selling. Individuals may find themselves telling lies or obscuring the truth for advantage or to escape failure. To achieve given targets, they might sell articles for more than they're worth, knowingly buy things for much less than they're worth, or make things for sale which fall short of the expected standard. They may corner markets, gain monopolies, create demand for unnecessary or harmful products by dishonest advertising. In such ways these businessmen help to promote false values and practices, to encourage excess, and to tempt us to fraudulence.

We might take up a career in law, aware that it is a means of earning a living, of course, but also thinking it to be purely concerned with justice. The law may be so for some of the time, but this is an unjust, amoral society and its laws have accumulated accordingly. As with politics, the law is not concerned with making a humanly true society but with correcting (much more than preventing) the immoral excesses of this false society by punishment. A most significant feature of law-court cases is that the accused are expected to lie in their defence. The fundamental reason for this is a desire to escape punishment for a crime of which they do not feel guilty, on the grounds that true guilt lies with the Machine, and their circumstances within it. The practice of lying causes uncertainty, insecurity, and consequent confusion (excepting to the lawyers whose sole object is to win the case for the client), but is justified in the eyes of the liars because it could save them from a prison sentence which they see as perhaps lawful but really unfair. Given the reality that exists all this is understandable, but consider. In a humantrue society there would be no cause for crime, no punishment for misdemeanours excepting our own knowledge that we have violated moral conscience; therefore no excusable cause for the denial of truth.

Last of these examples, the individual may go to be a professional soldier. Or, in time of war he may volunteer to serve in the army, or be conscripted. The ostensible reason for his wearing the uniform is to protect his country, by defence or attack. Consciously or unconsciously he undertakes to kill opposing soldiers for the sake of patriotism. He may not know whether his side is justified in law. His conscience tells him it is wrong to kill, but his commanders tell him it is necessary, and he will have sworn to obey them. He might have served in Serbia, and been ordered to cut a prisoner's throat, with the alternative of himself being shot, so that he obeyed, thereafter carrying in his mind a constant nightmare of guilt. How can the individual cope with such things?

The answer to that is : by refusing to ignore the true guidance of the postconscious via conscience, if not of supraconsciousness. By all individuals so refusing, including the commanders of soldiers - also including, in Serbia or Bosnia, those who nurse violent ethnic hatreds. In other words, by making the individual's humantruth universally effective through unity. These days, men and women may join armies for altruistic motives. Peace-keeping is increasingly seen as the proper function of military power. But soldiers, bound by oath, can all too easily find themselves flung into morally unjustified battle, their high ideals betrayed by callous or misguided leaders who are willing to second their morals to worldly ambitions or Machine concerns. This is why supraconsciousness is so vital - because it can unite us all in humantruth, more strongly than any false counter-pressure.

All this should remind us that we are concerned here with the way the human race lives, behaves and thinks - that it is the wrong way; the effect upon us of our Machine-reality and the effect of our Machine-thinking as it perpetuates this false reality. There is no question but that this present reality should be changed. The question is whether human individuals shall open to their postconscious minds in order not only to see the vital necessity for such change, of our reality and of ourselves, but also to foresee the desirable outcome of change, therefore to ensure that both change and result are sustainably humantrue.

Early in their lives the average persons, waking in the morning with fresh minds, are in the main preoccupied with getting to work in the Machine - no room for any other serious thoughts. They may listen to the radio or read the paper but without the tenor of their minds being disturbed, for the media too are almost wholly concerned with the same Machine-reality. They may well keep this up all day and throughout evenings of activity and entertainment. For those of us who inclined towards supraconsciousness, particularly later in life, it is somewhat different. In the evening when we return from work, tired and maybe disillusioned, serious doubts might begin creeping in. But our minds are no longer fresh. We only want to relax, be passively entertained by television, and eventually to seek oblivion in sleep. It is to these patterns of life that humanity is generally geared. To challenge this norm requires that we simultaneously think on another level - that we intellate - but to break through to that level requires deep attention and great effort, and we are already squandering that by giving our best and freshest attention to the Machine.

From the age of fifty, we find our children departed and the pressures of work decreasing. To those of us who remain stuck in their accustomed fixed orbits of thought, this may be the signal to begin the decline towards retirement and mental inactivity, but many of us begin to wake up at this point. Released from much of the Machine's burden, we might well start to question the life we have been leading. We might even see that it has been forty or more years misspent. This could be the beginning of a breakthrough, hopefully not too late. Supraconsciousness is more likely to be achieved if we begin intellating at an early age, but even at fifty it might be possible to make up for lost ground. Much has to be unlearned at that age but, especially after retirement, we have more time available. Perhaps enlightened elders, in league with dissatisfied youth, hold the key to a humantrue future.

1. OPENING
2. EXPLAINING LIFE
3. FROM UNCONSCIOUS TO CONSCIOUS INSTINCT
4. MIND MUTATION ENDS IN DIVISION
5. CONSCIOUS RULES DESPITE CONSCIENCE
6. CONSCIOUS SUBMITS, POSTCONSCIOUS PREVAILS
Last Chapter 7. SUPRACONSCIOUSNESS
Current Chapter 8. COUNTERFEIT EXPLANATIONS AND PERSONAL EFFECTS
Next Chapter 9. THE TRUTH ABOVE ALL

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