The Wrong Reality. PartV Interpretation. 37 Humantrue Findings - continued

It can be understood that present human behaviour may be fixed by morphogenetic fields. We tend to do what all others with whom we identify are doing, recognising and gravitating to the same version of reality. This is a matter of the determination of conscious will rather than reason, and of defending self-identity with instinctive emotion against any contrary persuasion. This is prejudice, which is assisted by mental conditioning; by humans in general thinking automatically alike so that the affairs of the Machine and events of autoprogression are accepted and furthered without question; also by particular groups submitting to disciplined thinking, like philosophers tending to interlock their views with those of one famous predecessor.

The way of pure reason is quite different. Determination of will passes to the postconscious which understands that mental conditioning, or mind-sets, must be broken down if there is to be humantrue progress. The self then intellates, and as far as possible acts, according to pure reason alone, despite the Machine and whatever others are thinking or doing. When there is a humantrue society it too will exercise a morphogenetic influence, but one that does not require progressive change and with the wholeof which everyoneis empathetic.

The bushmen of Africa allowed their dawning intellect to guide them to a balanced way of true living, as they then knew and understood its possibilities and accepted its limitations. Wenow have to do the same according to ourpotential understanding. It has to be recognised that the bushmen were ruled by reason, which gave them their higher kind of instinct. We too have to be ruled by our developed intellect and allow it to give us our constitution - the ultimate guiding pattern for intelligent life which in the end boils down to the same caring, loving, securely sharing, co-operating, relying and trusting.

Being attracted to things of dominance and to attributes of grace and power - wanting to possess, reflected in our response to advertising, or wanting to excel, reflected in our identification as spectators with sports personalities - has to do with instinctive superiority and the perfection of physique and skill that brings success. Up to a point it is necessary for the individual to want to live and survive. But this urge must be modified to take away the competitive element and to concentrate on co-operative effort for total communal well-being. As an intellectual species, our attributes for true success are different from those of animal nature. On the other hand we don't want to lose our life-force.

A barrier to humantrue reform is that to follow intellation requires that we exclude contrary immediate interests and loyalties. Individuals may be unwilling to be guided by pure morality not only because it means sacrifice of their own automatic interests but also the interests, and thus the support, of their colleagues and friends. So they uphold the Machine for the sake of a privileged few associates, but against the vital interests of millions of faceless humans, because they obviously depend on and have directly to answer to the former but not the latter who, being out of sight, can be put out of mind.

In working out the humantrue reform of our society we shall have to define our moral code clearly. For example, it is necessary to determind where we stand on the question of killing - of taking life, that of our own and other species. There is a large disparity between human feeling on this subject, and practice. Most of us could not, personally and at close quarters, kill any animal much less any human in cold blood. Yet tens of millions of animals, birds and fish are killed and eaten by us each year, and many millions of us have died at the hands of fellow humans so far this century.

The reason why so many humane individuals nevertheless eat the dead bodies of animals is that the money economy makes it profitable for others to be persuaded to do the unpleasant tasks for them - the penning and slaying of the animals and unfeeling preparation of their flesh and organs. Behind this industry of butchery is the motive of competition, which gives impetus to the money economy and also lies behind the butchery of humans, for it is a major cause of war and of all other kinds of human dispute and aggression.

Many people now refuse to eat meat, on moral grounds. Many also belong to peace movements, but once again I would remind them that if they support the Machine they are perpetuating war by supporting its cause. To others who oppose the taking of any life it is pointed out that by filling the space we occupy - even if it were reduced to the minimum necessary - we deny life to creatures who would occupy it in our place. In order to combat disease, protect our food supplies and defend ourselves, we have to kill millions of creatures of numerous kinds - micro-organisms with disinfectants, flies, mosquitos and other insects by spraying and swatting, rabbits, rats, mice, crows and other vermin with traps and guns, and sometimes such 'dangerous' animals as tigers and snakes. In some places humans must eat other creatures to survive; in other places it is thought necessary to cull animals for the sake of healthy survival of their species; and everywhere we consume plants on a vast scale, which are forms of life which respond to stimuli though they have no brains. So up to a vital point it is an unavoidable matter of kill or be killed excepting, on the whole, amongst members of the same species. The practice of homicide is inexcusable because unlike animals, which rarely kill their own kind in any case, humans are capable of moral self-control. There is no moral justification for homicide, so it should be unthinkable, but the circumstances and influences that give rise to it should be unthinkable as well.

It may be hard to imagine a world without villainy but this is because never, in the whole of human experience, has there been such a world. That is why there is indifference or opposition to ideals, because in the light of past experience they appear unrealistic. But nothing exists without cause nor occurs without reason. The cause of today's human villainy, as in the past, is that the automatic nature of the Machine has always given reason for it. It is not sensible to go on talking about combating crime and drug abuse and alcoholism, when both we who are talking and we who are talked about are minds whose conditioning is false and whose stimulation is lacking, all subject to the wrong reason. This way we never get beyond curing some of the symptoma. Rather should we be thinking of the ideal reality, which would prevent villainy by giving no cause that provided reason for it.

The existence of separate distinctive groups is a cause of violence, in that the determination of each to protect or further its interests appears as a threat to other groups. The Sikhs in India are violently demanding independence. There is no true way of dealing with this situation within the Machine for if the Indian government, unwilling to grant independence, either does nothing or makes small concessions the demands will have reason to grow, but if it cracks down on the Sikhs they will have cause for yet more violent protest. Neither side can truly enlighten but only antagonise the other, or at the best reach some uneasy compromise, because neither's position is true. In humantruth the Sikhs, as well as the Hindus, Moslems and all such separated groups, should relinquish their claim to special identity and abandon their distinct religion because these are not truths that all can share, and so are divisive. The way of true reason is to strive for common ground until agreement is reached.

The present fact that unpleasant, aggressive, sadistic, yet in all physical respects complete and undamaged, individuals exist is frightening, and depressing. These characteristics, which have a place in the Machine, are features of personalities whose minds have been denied, or have been unable to find, true outlet. The most horrible thing about violently sadistic acts is that they are performed by members of the supreme intellectual human species, who are also capable of saintliness. Yet such individuals do not present serious, basic obstacles to a humantrue alternative reality because they are products of the Machine. An ideal world could not produce them and would not sustain them. Even purely congenital psychopaths, if such exist, would have nothing to feed or aggravate their aggression and everything to encourage the opposite.

Though nature is red in tooth and claw it does not include knowing cruelty for its own sake. There is no cause or reason for it in instinct; no survival meaning or purpose, for creatures of nature are intent on helping or expressing themselves, not on hurting each other. Cruelty is an invention of human minds subjected to a system of life that serves only a minority (insofar as anyone can be said to be served by the Machine that all serve), imposes on the majority, and is against the the true interests of the whole human race. Minds and bodies that have been long accustomed to amoral, immoral, unstimulating and hopeless circumstances might become dead to all positively benign emotion and turn for satisfaction to malevolent, pitiless acts of torture, rape, or other violent crime. Or they may have been so long dominated, deprived, and frustrated by repression that their rising feelings of hatred eventually burst out in some violent act of vengeance which those feelings temporarily justify and are satisfied by. In true and completely balanced human nature there is much more strongly compelling reason for gentle compassion, which would be both instilled into us and drawn out from us in a supportive humantrue world.

In the present world everythingwe do, and everything we are, is suspect because all is geared to a reality that is wrong. In this situation, to act or think in a positively integrated way may give physical and conscious satisfaction, because it obeys the current lores and conventions, but it is superficial and wrong because it does not fulfil supraconsciousness.

That which is or seems good in existing reality does not originate in the Machine but is the expression of human virtue, often reacting to automatic vice. In between virtue and vice are many exciting and enjoyable practices which, however, are not as harmless as they seem. If you want stock markets, fashion parades, credit cards and motorshows, you have to put up with slums, drug peddling, unemployment and prisons, because these are all interlocking features of the Machine. They confine public human virtuous activity to such as charity concerts, flag days, and voluntary aid. They relate to one system that is to be considered as a whole, kept or rejected as a whole.

As long as the Machine retains its controlling influence over us, true human morality can have little effect on our affairs. Where certain humane but limited principles, such as those of socialism, are introduced politically into a reality that remains fundamentally automatic, with a large majority of people who are firmly automated in character, those humane principles have to be imposed by government, itself part of the Machine. There is then division between the automaton, authority and humanity. Government resorts to secrecy to protect its authority and secure its interests, which are set above those of humans in their private capacity, who are in any case harnessed to the automaton whose lores predominate over authority. In a humantrue society there would be no division of interest and no secrecy, for all would be in the real interests of ourselves and our planet, founded on agreed and self-evident truth.

The employment feature of the money economy assumes that people could not be persuaded to do all the necessary tasks if their personal survival or automatic advantage or privilege didn't depend on it. The humantrue case is that a supraconscious society would voluntarily do everything needed. There would be practical as well as moral cause to do what was necessary and not to do otherwise. If most things we produced came from the sweat of our brows, if everyone were aware of the limits to our resources, and if no ulterior motives such as competition for personal advantage or money-profit existed, we could never allow ourselves to indulge in needless, wasteful or harmful production and consumption.

Doctors are beginning to realise the importance of putting humans first, medical scientific method second. I have tried to point out that this is so in all things. People are yearning for a purer environment, which can only be achieved when that yearning is brought to bear on making our whole society pure.

Most people presently believe that we can never change, shall never learn the truth. But the AIDS plague may play a part in disproving that belief. The reason is that it brings an interpretation of morality into direct relationship with a horrifying effect. The threat of nuclear war does the same, excepting that for thousands of AIDS victims the threat has already become a terrible reality. AIDS involves nothing but human desire ­ no automatic advantage or gain to justify the risk. The victims are private human individuals and the infliction is lingering death. It may be that through being forced by this plague to adopt strict sexual morality humans will also be brought to look seriously at the moral code of their whole reality. It may be that we shall see humantrue morality for what it is - a simple, sensible, benign and practicable code by which we should live for our universal happiness, security and contentment.

Taking humanity as the sum of human minds, which essentially it is, look at the present situation of the individual and compare it with the ideal. The picture of the world as it now exists, and the information coming from it, does not harmonise with the mind's natural function of true reasoning, nor with its private wishful view of the world as it truly ought to be. But the individual body and mind have their being in this existing reality, on their relations with which they otherwise depend for survival, dialogue, stimulation, and the emotional satisfaction that comes from a meaningful sense of belonging. So the individual must choose a personal version of reality that lies somewhere between two extremes. One extreme is maximum possible alienation from the Machine. This brings minimum satisfaction from the relationship with reality, but optimum fulfilment of pure intellect. The other extreme is maximum identification with the Machine. This brings optimum satisfaction from the relationship with reality but minimum fulfilment of pure intellect. The crucial point to make is that neither of these extremes nor any position between them is satisfactory because none is complete. Clearly the former extreme is preferable to the latter but unworthy unless it embraces the serious intention of changing the situation for the better. Obviously the ideally happy state would be that in which both body and mind were entirely fulfilled within themselves and in their relationship with world reality. Therefore the only logical thing for all humanity to do now is supraconsciously, freely, urgently, and independently of the automatic norm to strive for a humantrue world reality, for that is the one and only road to a state of optimum happiness.

We have extensively manipulated the surface structure of Earth, its physics and chemistry, in service of the developing Machine, and the process is accelerating. For the time being we remain mentally superior to the Machine, and it still cannot function without us. We are capable of conceiving a different society just as we wish it to be. We are still in a position to re-structure the foundation and framework of our lives according to that concept, following a supraconscious revolution in our minds. But if we continue much longer in harness to the automaton it will become able to function by itself, as a computerised self-acting Machine independent of our mental powers and indifferent to us except for our instinctive emotions. In such a future, if it comes to pass (and at this moment that is very much the likely eventuality), the experience of any supraconscious individual would be like that of a severely physically handicapped person whose mind is fully aware and alert but has no means of meaningful communication, nor anybody to communicate with who would care to respond. This individual's experience would be an awareness of his or her working body, which is merely a range of mechanical functions limited to basic necessity, and emotional being, which is a purposeless, repeatedly recycled, instinctively reactive process excited by artificial contrivances, rather like a Woody Allen film but in deadly earnest and not funny. In itself the supraconscious mind would experience utter loneliness, the imprisonment of intellect within the head, with no significantly positive stimulation, no reliable information, and absolutely no influence on the surrounding world - a nightmare. Many postconscious minds must already suffer milder forms of this nightmare, unknown to the conscious self that dominates and keeps them in solitary confinement.

The recent political so-called 'new enlightenment' prefers autoprogression to the welfare state on the grounds that the latter has made people lazy and dependent, taking away their self-respect and spirit of free enterprise. A return to much more competitive subjection to market forces is well under way in Britain - for example in the health service - and this reflects a similar movement away from socialism towards monetary economics throughout the world. This is just another swing of the political pendulum fixed to its automatic pivot. It was predictable, just as, if we don't come to our true senses in the meantime, a contrary swing in a few years time can be predicted as human conscience causes a temporary return to socialism (unless and until that grim time comes when the human conscience ceases to be effective). It is another example of the human dichotomy of mind whereby we wilfully manipulate the conscious mind both to discover and apply scientific fact unemotionally, with precision and with automatic success, and to address the vital questions and problems of life emotionally, loosely, and utterly without success because such thinking, since it falls short of humantruth, is altogether inadequate for the task. To see our mistake, and then to realise our true future, we have to learn to follow all-embracing supraconscious reason.

The following Part VII sets out proposals for a humantrue society. It lays down the principles from which such a society must take its shape and backbone, because these principles are held to be self-evident in supraconscious eyes. But the details of its constitution are not laid down. They should be subject to the most widespread discussion and unanimous agreement, for two reasons. First, because the constitution must take account of environmental variations of climate and terrain, and of variations in human temperament which, though we achieve general supraconscious awareness and rid ourselves of racial and national differences of culture, will still naturally exist, as between the sexes, the strong and the weak, the young and the old. Second, because we lack accurate information about such things as real energy needs, about resources and risks, and about human population and health, for the reason that we, and research so far carried out, have always been more or less geared to the Machine. A good deal of honest research, entirely independent of money-economic and other biased automatic interpretation, is required to inform our decision-making.

Pt.VI ILLUMINATION
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34 Future in the Past
35 Further Catastrophes
36 The Mind Above All

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VII Realisation. The Principles. 38 Cooperative Concord

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