A to Z are lone holograms which do not have a fitting place in the personal cell but are attracted by that cell's yearning for it knows not what, a yearning which is shared by each lone hologram. At times of stress the person may make one of these external holograms the temporary focal point of self and, without subjecting the consequent experience to its normal aware understanding, believes, and insists on continuing to believe, that the experience was real.

The vague relationships between such holograms and the person produce such phenomena as 'out-of-body experiences' (OBE's), 'near-death experiences'(NDE's), 'recollections of past events', 'pre-knowledge of the future' (which can be explained as present or past experience on the part of intelligent beings elsewhere in the universe who lie in a reality very similar to out own but whose stage of development we have yet to reach.)

We see each of these external holograms A, B, C, D etc. through one or another of our preferred or imposed inner holograms. So an NDE'er is already in an exceptional state covered by its appropriate hologram which then seeks out and blends with other sympathetic holograms - 'seeing' angels, tunnels, benign apparitions etc.

Incidentally, while the hologram is usually seen as static, the experience of dreams, like the enfoldings and unfoldings of the universe, might be given Bohm's description 'holomovement'.

While there appear to be many examples of transformations and disappearances of 'solid' objects, indicating that many possible realities exist, the fact remains that we and our world relate to the unfolded, explicate reality we see all around us, not to those other endless possibilities. It is not reasonable to dismiss unusual occurrences and experiences, even though they cannot be explained, when so much evidence to support them exists. But it is equally unreasonable to claim that certain experiences are part of, or extensions of our actual unfolded explicate reality when they can be explained in terms of holography. Near death experiences (NDE'S), linked to the belief in reincarnation, are examples.

People undoubtedly experience NDE's, and before the discovery of holography such experiences were difficult to explain. But it is now surely evident that NDE'ers are 'seeing' a holograph rather than having an actual experience. A very common feature of NDE's is journeying through a long tunnel, or along a road, across a bridge, across water. What common experience of such a journey do we all have? The journey from the womb, leaving its comfort and safety and eventually emerging into an unkown and questionable world? But that can be a painful and frightening journey. What about the successful sperm's long journey to the womb, ending in triumph as it pierces the female ovum at the moment of conception? - interpreted by the NDE'er as avoidance of death and return to life. Such a dramatic experience must have recorded a strong hologram, and the expectation of impending death carries the same anticipation of the unknown as did our conception and birth.

The NDE'ers recover from their experience, of course, and when they recount it they are able, sometimes, to describe the scenes in the operating theatre, or even outside in the waiting room, things which they could not have observed in the ordinary way. But, in the tense atmosphere of the theatre, doctors and nurses holographically record what happens, and some of them will have seen the visitors in the waiting room. The patient being unconscious, these are ideal conditions for the patient's reception of holograms from within or without, past and present, weaving them into what he or she believes to be a real experience.

Also to be considered is the time factor. The patient's initial hologram, recorded at the point of salvation (ie conception), may be added to or embellished during the period of emerging into consciousness and during the process of recall, either immediately on recovery or some time afterwards. In this respect it is significant to realise how vast an amount of information, real and unreal, we take in from books, newspapers, TV programmes, films, as well as from continual direct observation, information that memory is able to recall when triggered by a similar event.

Another feature of NDE is the life-review, in which the whole record of a person's life may be recalled at lightning speed and yet slowly enough that every part could be remembered - the whole and every part simultaneously comprehended. This is what is really meant by 'life after death'. The life-review is our personal hologram, and it is this, wafted about in 'space', that is made available to all living persons to follow, for what it's worth, and its worth is measurable by its nearness to 'truth'. Perhaps eventually, when a state of true equilibrium is reached, all that will be left of life shall be the personal holograms of those who attained truth, the rest having faded away. When NDE'ers experience their life-review, and believe they have been shown all knowledge, it is because the review is complete as far as they are concerned and they do not recognise its incompleteness because they cannot know what they never knew.

The tendency for holographic study to carry one into the realms of 'imaginary spiritual mystery' is illustrated by NDE'ers reporting that when they reached the end of the tunnel a 'being' told them it was 'not their time yet', and this being taken to indicate the existence of some kind of life plan. If matter is structured energy held together by thought, and if every cell in our bodies is capable of some degree of thought and co-operation, it is reasonable that in one's near-death crisis all the cells would combine in assessing the situation and deciding either that their battle for life was lost, or that they could pull you through. I am much more inclined towards this explanation, identifying the phantom beings who decide whether we are to live or die as sympathetic holographic manifestations.

Truth is the powerful key to the human dilemma, but, fundamentally significant though it is, humanity does not recognise it as such. We think of truth as a matter of fact rather than as a state of mental fulfilment and a perfect pattern for the intellectual way of life. The nearest we get to truth is moral conscience.

So human individuals become identified with the hierarchy of holographic thought - constructions, and consequent beliefs, opinions and aims which they have allowed or enabled to form.

Because our identities fall short of humantruth they fail to answer all our questions. In order to feel that we are right we adopt certain incomplete conclusions as true and marshal an array of holograms around them to defend our 'truths'.

Swirling around us in 'space' are numerous external holograms, some free-floating, some attached to objects, which are (1) not part of our own experience or directly related to any part of our person - otherwise we would have taken them in - (2) not part of truth, otherwise they would have joined the growing conglomeration of the true influence, yet are (3) relevant to someone or something out there who originated them and might have something to say which would prove significant to us.

That these free-floating holograms exist and persist means that they carry the necessary charge of energy, and this means the experience that created them was highly charged emotionally. This high charge of energy may well give such holograms the power to divert or nullify the normal behaviour of human-related energy. That such power is true as to fact merely means that it does exist and does exert itself but has no bearing on whole humantruth. True minds can therefore acknowledge but not be diverted by such phenomena.

But conscious minds which do not admit postconscious truth - which are not supraconscious - may well be diverted by these holographic phenomena and attribute to them all sorts of explanations and theories.

All minds, whether true or false, may be visited by extraneous holographs when unconscious, ie while asleep or under sedation. The true mind will recognise them as part of its own experience, or as external holograms attracted to it by virtue of having similar significance and characteristics in common. False minds, being grounded on many different versions of understanding and belief, may come up with numerously varied interpretations and applications of these holographic phenomena.

Out-of-the-body-experiences (OBE) are similar to near-death-experiences (NDE), but the gateway to them is the meditative or trance state, rather than approaching death. It seems to me that in both states the self turns away from the conscious sphere, in which it focusses on the hologram that is its chief subject of momentary interest together with the many related holograms - inhibitive, encouraging or neutral - which bring that subject into line with reality. In the meditative, trance or sleeping state the self is free of the straitjacket of reality. It can focus on all kinds of external holograms and can indulge in all sorts of fantasies which are unreal when compared with actual experience in the real (ie explicate, unfolded) world yet which are related to, and make meaningful comment upon, that actual reality.

When people who are expert at accessing these ethereal holograms perform seemingly magic tricks, such as Swedenborg's feat in which he was able to tell a widow where to find a secret compartment in her deceased husband's desk, they are accessing one or more holograms 'imprinted' on an object (in this case on the desk by her husband as he opened the compartment from time to time.) Visiting these independent holograms, or groups of associated ones, can become habitual, just as conscious constructions of thought can, the well-worn path to them attracting prior attention and forming the gateway to a whole attitude of mind - a particular way of seeing all things.

It appears to me that every human mind carries images depicting emotions such as are commonly referred to in ND experiences. People 'see' angels, in a heaven with ghostlike ephemeral qualities which meets them with welcoming love. At one extreme, some persons 'see' these images as clearly as they can be seen, and at the other extreme are hardly conscious of them at all. It may be that these images are presented as symbols because they cannot be described in any human language, just as postconscious thought is carried by a code unknown to us but which can be deciphered, with difficulty, by the conscious mind. This postconscious code could be truth, used in true (blue) holograms and signals. NDE images could be ghostly hints and sensations of truth, just as music is the harmony of truth without the substance. But the NDE images give us only the feeling in which a humantrue reality would be bathed, while postconscious thought gives us the true foundational principles and practices upon which may be built such a longed-for reality.

Consciousness is all possibility, with the self sometimes moving purposefully, mostly wandering aimlessly, and at no time wholly directed by truth. Postconsciousness is utmost reason, a process which reduces all things to the perfect order of truth. Religion, spirituality and mysticism is the vain attempt of the conscious mind to impose some sort of meaning, and bring some sort of order to the infinitely disordered chaos of conscious possibility. The 'subtler levels of reality' referred to by many yogic practices are merely ethereal meetings with the possible which are irrelevant to the actual of which we are manifestations.

Yogis like Sri Aurobundo regarded themselves as 'explorers of the planes of consciousness'. It is said that one of the most intractable obstacles to overcome in order to accomplish such exploration was to learn how to 'silence the endless chatter of words and thoughts that flow increasingly through the normal human mind'. But this refers to the conscious mind of infinite disconnected possibilities, the difficult job of silencing which is given to the reasonless wilful self in order to discover the 'new country within us' by 'leaving the old one behind'. But all so-called levels of consciousness, and the powers they are supposed to confer, are indeed of secondary relevance. Only the postconscious, the independent faculty of pure reason whose function is truth, is truly relevant to intelligent life.

The secondary relevance of consciousness is that it commands emotion - the joy, love and delight in existence which accompanies life and makes it feel worthwhile. But this emotion must follow after the guidance of the postconscious in support of truth. Our reality is, as Sri Aurobundo put it 'a mass of stable light' This is light solidified into matter, so to speak. But it is light, like other light, and the fact that it is stable should not devalue it so that we fruitlessly prefer and search for unstable light. Our job is to perfect the reality, the stable light, which we already know. Why seek other realities when we have failed in our responsibilities to this one, and failed to find happiness in it? It may be that alternative realities appear attractive because we do not have to face the problems of actually living in them.

The consideration of OBE's, NDE's and UFO's brings up as many questions as answers, but it seems to me that what Grosso states in connection with UFO's applied generally - 'UFO's and other extraordinary phenomena are manifestations of a disturbance in the collective unconscious of the human species'. Rather than refer to the unconscious, which I do not believe exists, I would explain this as a disturbance in the conscious mind caused by the realisation, prompted by conscience, that we ignore the true guidance of our supreme faculty, the postconscious - that we do not live as we should, in accordance with our truth.

Our business is to discover truth, or humantruth, and to realise it on Earth. This truth transcends all. All possible realities are states of being which have not yet found truth. Discovering them is pointless because they are not yet truly formed and because they may be anything imaginable. When we know that holograms can be created out of imagination as well as fact - ours or that of any other living intelligence - that they can be anywhere almost at once, and can also be enhanced and altered by emotion, surely we have sufficient to explain all paranormal experiences.

Michael Talbot also records the once famous Jansenist miracles in eighteenth-century France, when 'convulsionaires' underwent the most amazing contortions of their limbs. These convulsionaires were subjected, before thousands of witnesses, to an almost unimaginable variety of physical tortures and showed 'no signs of injury, or even the slightest trace of wounds or bruises'. I have little doubt that these events did occur, but they are exceptions to the basic rules of our normal physical reality. That such events can occur is evidence that anything is indeed possible, but whereas those events may be commonplace elsewhere, they are not relevant here and have no significance for us in our reality. We live in a reality where there is no 'magic' protection, only that devised by our intellect (much of which would have seemed miraculous in past times). Our known basic rules of cause-and-effect apply to nature on Earth, and to ourselves as part of nature. If there were no death on Earth, for example, there could be no life to speak of.

Of course, as Talbot says, there is also the evident fact that 'consciousness is the agent that allows a sub-atomic particle such as an electron to pop into existence'. This means that we too can create things, but if the things which our consciousness creates do not contribute to a process of true discovery, which our true reality is, and if they don't arise from the true fulfilment of our minds - ie from supraconsciousness - they will simply join the chaotic fluctuation of imaginable possibilities which are seeking, but at present mostly failing to find, the true form and direction which only fulfilled intelligence can achieve.

All the universal creativity is a search for a reality which can produce intelligence which is capable of discovering truth. We humans have such a reality. That is why our reality, though it may be in some sense a figment of the imagination, does not dissolve - does not abandon its present form and begin again - because it is on the right road and within reach of a successful end to its journey.

Another phenomenon which the holographic principle can explain is peoples' memories of previous incarnations. Also experiences from the future. Some of the holograms floating about were the products of a powerful mind in the past which have been picked up years later by someone in tune with them, eg a descendent. It is possible that such holograms, produced by a concentrated mind and received by a suggestible mind, would include names, dates and other details which can be verified from the records

The holographic picture of future events is more difficult to understand, because although anything is possible, future events to come in our existing reality can only occur as part of the train of occurrences laid down by that reality. But from amongst the possible other realities there will be one that is very similar to, if not the same as this existing one and working on the same time scale, and it may well be further advanced than our existing reality, so that present events in that imaginary future reality, immediately conveyed to us, shall present as events to come in our future. The prediction shall be fulfilled, or very nearly so, because events in that kindred though imaginary reality must be the same as, or similar to, the inevitable events of our actual reality.

I have said elsewhere that a motive for choosing to believe in heaven, reincarnation or any other kind of after-life, is unwillingness to accept that the complex 'self' which we have built up over 70 or 80 years can simply disappear at death. In fact that self does not altogether disappear in that its most powerful holograms may survive. But holograms are not alive. They depend upon a living mind to express them, and a living self to focus upon them. When an individual dies its conscious self dies and can no longer focus on its own holograms, nor any others. But other live individuals may find them and focus on them. In the case of the death of a very positive individual, with energetic and tightly-bound holographic identity, it may well be possible for another living conscious self to focus on it and build a whole picture of that dead individual and its personal reality.

It might be conceivable that dead individual (1) be transposed into individual (2) by the latter taking in and primarily focussing on (1)'s holograms but, to do that, (2)'s faculties would have to be fully developed, with its own set of holograms which would clash with those of (1). The pristine mind of an infant (2) would be incapable of understanding and acting out the adult holograms of (1). We can see from this that it is not possible to transpose one individual into another. Even if it were possible in principle, in practice it would be impossible to transfer every little detail of characteristic thought from (1) to (2), utterly replacing any contrary characteristics of (2). Neither is reincarnation desirable, or necessary, because the perfection of the human race must depend, first and foremost, upon the perfection of its world reality. Otherwise, for every reincarnate individual who manages to benefit morally from being 'reborn' despite amoral reality, another will be corrupted by the Machine and the present social chaos will continue ad infinitum.

My approach to the investigation of other realities and the phenomena associated with them is that whilst they may reveal interesting, astonishing facts, and that some of their discoveries may be beneficial to us - eg means of healing - they are fundamentally unhelpful and irrelevant to us in this reality, which it is our responsibility to perfect within its own, known, parameters.

Michael Talbot is suggesting that our present physical reality is not our true reality, and one cannot disagree. But I take the view that the ultimate reality for everything is truth - true equilibrium. Our present physical reality is the latter part of one process of evolving intellect, and intellect' s discovery, and realisation, of truth. That everything is possible at present - as is necessary, perhaps, if the search for truth is to be successful, does not mean that any other reality is more appropriate to us, when this one is perfectly capable of leading to the discovery and realisation of truth. In this light we see that exploration of the 'supernatural' is like climbing a mountain because it is there, or doing scientific research because it is yet unknown - because nobody has been there and done it before - or always imagining that the grass is greener over the hill.

The fact is that we have evolved intellect but have not yet recognised its significance. We turn towards phenomena which are attractive to our conscious minds in the conscious sphere, but ignore and neglect our ultimate achievement - the postconscious.

We are like children, dissatisfied with what we've got and seeking a fairyland rather than see what a beautiful planet we still have - even if it is explicate rather than implicate - and set about making our heaven on Earth.

Now, interference patterns represent thought which produces holograms. Animals don't experience them (because they rely on instinct, possibly requiring more genes than we). It might be some thousands of years before humans reach the stage of seeing the spear, or sword, as unnecessary and then, in the light of truth, as immoral, but it could be a matter of days.

Pure thought is produced by the postconscious mind and produces pure (blue) holograms which are immutable. When blue holograms meet each other, rather than interference patterns they join in waves of true equilibrium. When a blue hologram meets any other colour it introduces its critical influence into the interference pattern (conscience) with the aim of eventually converting that hologram to blue.

A supraconscious self gives absolute priority to the blue holograms of the postconscious mind and tries, as far as is possible in a multi-coloured reality, to ignore or resist all other colours.

Of course, all people have to live , for the present, in a multi-coloured, false, Machine, competitive-money-economy reality which is flooded by interference patterns caused by the conflicts which itself creates. These battling influences, pursuing their own Machine-interests, have ill-effects on individuals and groups (see Diagram 18) which aggravate their already disturbing struggles with existing reality, further self-multiplying interference-pattern conflict.

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