There are ever changing inner models for physical reality, transforming themselves constantly in line with new equations, instantly set up with new stabilization, eternally forming with a blazing rapidity of motion. Yet any one model, whether for a molecule or an entire civilization, never vanishes once it is impressed in the medium of probabilities. We tune into these models, and our interactions with them alter them at any given point, causing new dimensions of actuality that then reach out from the new focus.
    Past plus present equals future. I plus I equals 2, so it seems but the 1, 1 & 2 exist at the same time and so do the past, present and future, though not necessarily in that order.

1. If you learn to remember and interpret the unofficial messages of dreams, the decoded data would produce a history of mankind far more accurate and extensive than any you have, an open ended record that would not end at the present point of awareness but contain projections of future probabilities and provide excellent models for further creative actions.

2. The kings, queens, presidents, and dictators of the world rise to prominence and power just as the ego emerges from the psyche, vital, energetic, and responsive. So are the world's leaders as responsive to its people, even when this does not seem to be the case. A country's leaders ignore the unofficial messages of the psyche for the standardized picture of reality to the same extent as do its citizens.

3. The organized structure of civilization cannot be discounted from the inner organization of the psyche. If you do not know yourself, you do not know your world, exterior actions will seem incomprehensible, and your private acts seem to have no meaning.

4. Persons unacquainted with their own power will feel isolated and alone in the private and public world. They will turn the inner framework of the self upside-down if necessary, to shake out the elements of power locked up inside and free themselves from repressions that exist within the mind. In the exterior world, this often results in the overthrow of the leader who was the living figurehead for that inner private oppression.

5. The private psyche has within itself models that clearly state the unique potentials possible for its own achievement. It is, itself, a version of such a model, freely choosing from the infinite possibilities, variations of itself, and those probable actions best suited to its fulfillment. Its choices are spontaneously correct, freely made yet inevitable.

MODELS AND VARIATIONS

    In this vast interplay of creativity, the ideal is constantly replenished and expanded through the auspices of eccentricity and eccentricity is constantly provided with a model against which to assert its fresh versions. A multidimensional thrust is therefore achieved, a give and take between each model and its variations, which is the basis in our world for all change and all seeming permanence.
    Within this elastic yet supportive framework there is, then, an order in which all action occurs. Indeed, the nature of the framework itself causes all action, for the models themselves and their eternal integrity, on the one hand, yet constantly create their own variations. These tendencies are everywhere active, in biological structures and psychological states, and are reflected outward into the behavior of nations and governments. In this context, the term revelation and revolution are pertinent. Each variation upon a model is a revelation which in turn brings about a revolution of a kind, a change in a previous condition. The revolution only makes sense, however, only in terms of the model it represents or is acting against. The violent revolutions that often occur in the psyche within, or within the world without, are basically unnecessary. They represent an ignorance of the connections between models and their eccentricities and the give and take between them. Only when this natural motion of model into eccentricity, and eccentricity into new model is tampered with, does violence occur.
    Only when the essence of permanency is understood as containing its motive power out of which change itself springs - will violence cease. Then the motive power within any given model can be released, automatically thrusting out into new eccentricities that are characteristic of the model chosen. The generations provide us biologically with an example of the interaction of models and their variations as these occur within serial time.
    The models transform themselves into biological versions, endowed with the basic structure necessary to physical life, and with all the eccentricities possible within a generalized earth model. Cave man and industrial man are both versions of a model of man that is, itself, constantly changed by its own eccentricities and their subjective experience of reality is so different that the respective versions follow entirely divergent paths. Cave man did not turn into Industrial man. Nor is Industrial man a better version of an earlier model. Each chose eccentricities that involved specific orientations within the same time-space framework. Each use the contents of a given earth differently. Cave man and Industrial man also utilized models of time frequently, and therefore have their existences in divergent time systems that meet only at one point in a jointly experienced focus point - the historically accepted era of the cave man from which we think we emerged.

THE POWER ECCENTRICITIES

    The eternal, ever changing model is the energy behind its variations though through their existence these replenish and reinstate the model. Aligning the known self with its model can be explained as a magic act or as a scientific one, according to your orientation and framework of belief. This recognition of the model by the known self is, at our level of existence, a further creative mutation. Instantly fuller powers are brought into play for effective action, in which the model and its creative version interact with new exuberance.
    The known self or focus personality becomes aware of its own model or source self becomes more responsive, more aware of its own creation and freshly delighted by the recognition given by its offspring. A more flexible give and take results, in which the joys of mortality are triply experienced by the focus personality because of its comprehension of its own timelessness. The contrast brings a new dimension into experienced time. To some extent, the focused personality is magl3etizerl, drawn to its model, which is then drawn to earthly experience. Coincidences then occur that line up inner and outer experience so that the focus personality can tune into the other versions of itself, bringing further knowledge and experience into normal living.

MODELS FOR CREATIVITY

    The essence of man is not destroyed. Neither is it held in a static form, preserved like a spiritual mummy in some museum of souls. Instead, after death, 'a man's or women's essence continues its experiences, though a different model of existence is followed, a different frame of reference chosen and another version of psychological being is pursued. The present model for physical life precludes any easy mixing of the living and the dead, any casual encounters between those in the flesh and out of it as a common experience. This was not always the case for at one time the living and the dead mixed far more openly.
    Man's consciousness chose to focus upon ever-increasing specifics, in terms of time, however and gradually closed out the reference points in which such occurrences could occur.
    In the previous wider reference there was enough leeway for corporal and non-corporal experiences to intersect in space under certain conditions. The closer time reference chosen closed this gap, requiring on the part of the dead a specific focus they could not easily achieve in order to make their presence felt. The path of the living and the dead became more divergent.
    Earlier, however, the dead continued to instruct parents returning to their children and dead travelers returning to their tribes, told of their travels. In this way, for millennia, knowledge was passed on through the centuries. Man's consciousness was more flexible and accommodating, yet while it operated in that manner, the possibilities for more specific experience and more precise focus remained latent. Man gradually altered the focus of his consciousness by perceiving as real only those phenomena that fell within a particular range, bringing into actuality levels of physical experience to which he had been blind to earlier and gradually becoming opaque to other stimuli which he had once used. Encounters with the dead then become blurred, occurring in dream states, which always represent other areas of consciousness dimly perceived but not accepted as official reality. When this happened, the dead became colored with the symbolism of the dreams also, for when symbols operate, they are always signs of reality not directly, but opaquely perceived.
    These ancient psychological pathways of consciousness still lie latent, however, operating as alternate possibilities and ruling certain neurological pathways that have been largely abandoned avenues of perception, and through the ages have used them to increase their own knowledge and to view physical life from a different perspective. Generally, however, these roads became by-paths, thickly cluttered with overgrown, ancient memories and strewn with psychic statues, as it were, that once had meaning and served as guideposts between the living and the dead. These pathways are traveled in the dream states, but there again they are paved with symbols. These serve as methods of communication and yet also serve as barriers, keeping various levels of reality hidden. The living and the dead in your time speak opaquely then, through dreams and symbols, for the model for reality that you have chosen precludes the dead's more expansive view.
    Even then, in dream states, you come alive to your native consciousness, and in periods of revelation and inspiration you open those paths of the mind when it is safe enough to turn momentarily from the specific focus of waking life. That focus requires a finely tuned precision in time orientation, instant response that requires your attention.
    The inner portion of the self, the psyche, however, follows that other model which serves as a supportive framework for the conscious life you know. The creative mind functions basically in accordance with this freer perception, seeking its associations outside the recognized time framework, ranging far wider in its travels and drawing for its purposes from the knowledge and experiences from the race as a whole as it exists in and out of time. This data is then used with new creativity, further altering the physical model of existence.
    The creative mind itself, then, rebels against to rigid a focus, and searches through the centuries while the body is still clothed in time. Yet it searches precisely because of the body's physical orientation, in order to illuminate the nature of its existence. In the world of the creative mind there is little difference between the living and the dead. Ideas are freely exchanged between them in a commerce that forms much of the world that you know.
    This commerce is continual, though in symbolic form that serves to veil the original encounters so that the necessary separation in focuses can still be maintained. Intent, emotional intensity and personal characteristics dictate this commerce and open the lines of communication. that exist, connecting mind and mind.
    There is a constant give and take not only between the living and the dead, but with the living and those portions of the psyche that exist in corporal form, between the living and the dead portions of the self, then. Yet symbolism remains as the language of this commerce. It's rich and varied structure allows it to handle the weight of greater theoretical structures that your focus necessarily precludes.
    Attempts to make this commerce literal, to bring these encounters down to earth, fail miserably because, denied the symbols, the range of that reality cannot be contained in the usual dimensions of your lives as you understand them, and contradictions instantly seem to occur. The realities don't mix smoothly. Rough edges show and the dead then appear as characters of themselves, less dimensional than you, while stripped of the multi-dimensionality of their own state.
    If symbolism is understood to be a language, then it can be used by both the living and the dead and seen as a structure in which these encounters can occur - but these are encounters of the mind, as states of being move closer to each other with symbolism being a bridge between.
    Mankind views the physical as exteriorized and outside the context of the mind. Yet the universe is the three dimensional projection of the minds activity. The phenomenal world springs into being in accordance with inner models. Infinite versions of these bridge the gap between the invisible and the visible, taking physical form and then returning to the inner models in which their overall vitality resides. These models are themselves conscious, not operating as dead ideals but as ever changing structures, carrying within themselves as inviolate integrity which is not threatened but strengthened through change and eccentricity. So all men and women living exist as completely in the living world as in the outer, and each smallest feature within physical reality has its inner counterpart from which it emerges. Within and without, there is a constant fluctuation - yet always in response to the model which responds to its own eccentricities.
    Therefore this book, not yet completed in your time, exists in a library that is a model for the libraries that you know, and yet in your terms this book is also an eccentricity, for it is not a copy but a new edition, completed, recreated, while holding within itself the kernel of its own integrity.
    The creation of this book (Psychic Politics) is original in that it has not existed in this form before in your world, yet it is also written in response to its model, and the same applies to all creativity.

THE PHYSICAL UNIVERSE AS A TRIUMPH OF ECCENTRICITIES

    These models can be considered as entities with a propensity for pattern forming, aware-energy, eccentricitized out of itself as it emerges from un-realization into realization, from un-differentiation into differentiation. The structures within our universe are eccentricities, seen in that light; specific versions of an inner model. Time, space, matter - all of these specific references are eccentric variations that make our world uniquely itself, even though they rise out a universal model that also makes all other versions and eccentricities possible.
    Because we experience time, then, it follows that time exists in as many versions as possible in other universes. The electron's spin here is eccentric behavior, appearing here as model behavior only because it is the eccentricity that we recognize as real. The private earthly sensate experience of each of us exists precisely because of the eccentricities manifested in our particular model of the universe.
    These models can be thought of as the intent that energy takes, the creative inner potential for form, the pattern of fulfillment inherent in energy itself as it sprawls out of itself constantly into differentiation. The eccentricities are the model's physical shapes, at least in our universe. They are the particular individualized waves or knots or disturbances appearing out of the undifferentiated congregation and coming forth in a pattern or model that is merely a suggestion through which its eccentricities can make themselves known.
    Since everything actually happens at once, with an orderly abandon almost impossible to describe, then the models and their eccentricities are manifested and un-manifested at the same time, and time itself is simply one version that infinity takes. The versions of the models affect and change the models themselves. The variations then form their own new patterns which, again exist in the manifest and the un-manifested alike. We speak of matter and antimatter and of right and left handed universes, but all variations and degrees occur between these extremes, yet all are connected through the all-per model of the universe which is manifest in each version. In other words, our world is one of reality's signatures, written indelibly-in our experience and environment. But it is only one of many such signatures.
    If we could see the features of our reality as eccentricities or variations of a model, then we could at least be on the lookout for other versions, even if we only considered the alternate patterns that sometimes show in our world - the unofficial happenings, the latent bulges, psychological or physical, that ripple gently beneath usual experience but don't appear as definite features of mind or matter. Such psychological or psychic bulges or unrecognized features, such as telepathy or clairvoyance or telekinesis, all suggest other ways of dealing with space and time. In some other systems of reality these may represent normal psychological behavior. A completely different kind of model of the universe would be used under such circumstances and literally experienced.

MODELS AND ALTERNATE ECCENTRICITIES

    Our linear time concepts lead us to our ideas of straight ahead progression and to a certain mental singularity in which it seems that the self is a single entity with no place to go but straight ahead, or it will fall behind, with no direction but up or it will fall down; and with nothing to do but progress towards perfection, or disintegrate. The adage Know Thyself presupposes a model of the self that is stationary. For knowing the self at any given time actually changes the self into a new knowing self, which must again be known and thus changed.
    The world model unfortunately often suggests a perfection beyond which change is unnecessary or even disastrous. Again, our time concepts blind our vision. For the model of the psyche is endless in its variations, characterized by infinite eccentricities each within the other in a kind of sprawling spontaneous order. Our usual ideas of order, however, automatically suggest order in time, consecutive and almost mechanical in progression. We can even find creativity messy or chaotic if it does not follow our ideas of what order is.
    Yet true order uses our time but is not bound by it. True order straddles our reality and appears in it as the manifestation of phenomena in time, so we suppose that order must follow time. We imagine that we must progress "a step at a time" toward a given goal that exists ahead of us, and we plan our lives accordingly.
    The psyche itself is so richly various that it presents us with endless banks of potentials and alternate models, each geared however, in some indefinable way to our most intimate being - ours and no other. We are the ones who insist on stripping down the luxuriant model to what we apparently think of a more efficient time-version that fits our limited ideas of personhood. Then we end up with such appalling concepts as "the model parent" or "the model child". We use the model to enclose, not free, our individuality, to trap and not to liberate our eccentricities, to regiment rather than express our deepest abilities.
    We seem to think that there is a contradiction between having a model for reference, and deviating from it. We need to develop a loving recognition of our eccentricities. The focus personality rises into prominence from the rich infinite reality of the psyche or source self which constantly supports it. The focus personality cannot drown in its own source, be annihilated or dissolved within it, because it Is the face of the psyche turned toward the earth. Drawing from the psyche's greater knowledge reinforces the focus personality's ability to deal with the world's content.
    These are then understood to be the physical manifestation of the contents of the mind. This knowledge alone gives the focus personality additional power, as it learns that it can mix and match these merged contents, bringing into reality a greater variety and deeper meanings which then enrich the mental and physical landscapes.

THE FOUR FRONTED SELF

    There can be for example, four counterparts alive in one time period. There would form a psychic block, and any one of the four personalities could pick up information from this joint pool (of identity). Each such person would be distinct yet each would be an added dimension of the others so that on other levels the four (in this case) form an alliance and become a four fronted self, forming a composite self bridging the given century.
    Each of the four is equal, yet the overall psychic construction formed by their alliance is greater than the sum of the four parts. This alliance is a working one and once it is constructed, it always exists though it doesn't exist necessarily in our terms of continuity. It posses a different kind of life (the four fronted self), a life that has meant whenever one of the counterparts tunes in to its greater framework. But the four fronted self's sense of continuity is not broken up and it exists outside of our space-time framework, while its counterparts exist in it. The conditions of existence are entirely different for the four fronted self as a psychic construct.
    The psyche is awareized energy, in a state of constant creativity, a psychic pattern multi-dimensionally expressed, each point within it changing in relationship to all other points, and then altering the entire pattern or model.
    Each self is immersed in the psyche, yet immersed in its own individuality simultaneously, experiencing reality in time and out of time at once. We create events naturally, in the same ways that the earth produces trees, grain, mountains and seas. In Earth experience, the Earth itself is given that is, it appears to be self-producing and self-sufficient within the framework of the universe. So, in the same way, the self is given. The alliance of psyche and body produces mental events and experiences that also appear to be self-sufficient and self-producing within the framework of the psychological world. Yet everything is interrelated.
    There is an inner landscape of the mind that produces thoughts, dreams, experiences and events and this correlates with the exterior landscape. It's extremely difficult to map this interior land because we confuse the brain's activity for the power behind the brain, and because we do not consider the interior landscape as real as the exterior one.
    We're also so immersed in the interior world that we take its natural elements for granted. Dreams, thoughts and all mental activity compose the natural phenomena of the inner reality. We travel through the psyche as we travel through time and across the face of the earth. When we encounter events, they will appear differently according to our position within our psyche.
    Many dream events are versions of waking ones - not distorted at all, just the dream version, as the physical event is the waking version. While we accept the waking experience as the real one, it is no less or more real than the dream event.

INNER CODES

    Inner codes of reality appear within the molecules on the one hand and within the mass psyche as well. These codes get distorted through the ages and there is a need to return to their source. The material in these inner codes is always translated outward into the world of science, religion, politics and law. But if these outer manifestations become to rigid or petrify or if their inner source is forgotten, then they no longer serve the needs of the individual or mass psyche.
    These codes must constantly be restated, freshly experienced and interpreted, so that they emerge again to give the race new impetus and to assure that civilization follows spiritual and psychic needs. The inner codes are patterns, flexible models, carrying within them hints of man's greatest potentials and achievements, which he can then imaginatively project into the future as patterns for development. (These are to be used in the same way that a city planner uses blueprints, in the same sense many cells know ahead of time what form to take.)
    The structure of the psyche of the world at any given time can be ascertained by viewing its exterior condition, the various civilizations all representing actualized characteristics inherent in the world mind. The different governments act in response to inner politics, which are the result of multitudinous ones used by individuals in dealing with private inner and outer reality.
    Historically, the gods of one era may turn into the demons of another era, the heroes turn into the despised, the law givers into the lawless and vice versa, as each group of generations views reality through those aspects of the world psyche which they have chosen to encounter. A nation will deal with another nation as it deals with it’s and project outward upon enemies those aspects of itself that are unexpressed or denied by the majority.
    Subversive literature or art is feared precisely because it represents inner, not exterior, culture. As with personal repressions, this kind of explosive material grows the more it is denounced.
    The world as we experience it is the result of neurological conclusions reached by acknowledging certain sequences or series of stimuli and ignoring others, in line with learned models given to us in childhood. A kind of learned prejudiced is developed in which only a given series or sequence of neurological activity is accepted. The other quite-as-legitimate series remain almost as ghost images.
    We then organize our experience and shape events following the prime series. There is a correlation here with infinite and infinitesimal number patterns or what can be called unofficial series.
    These, followed, would bring about a different kind of events into experience or events that would be other versions of the ones we recognize. The accepted, neurological accepted, series generally become habitual and form a kind of perception path. This path is supported to some degree by hidden values or unofficial events or series that hide within the prime sequence.
    The brilliance and immediacy of the prime series washes out these other hidden or minor sequences. In this way there is little difficulty in distinguishing the biologically accepted series from those others that are biologically latent.
    We accept verbal but not telepathic communication, for example, even though telepathy is biologically built into the body mechanism. We simply ignore those neurological stimulations and make no effort to stabilize or maintain such data. Often, however, we do not use such information subconsciously, but it does not become a part of our established sense picture. That sequence, once activated, would automatically trigger other series with which it would be connected, all dealing with what we would call unofficial information.
    Usually these unofficial perceptions aren't hooked up to our sense organs, that is, we ignore the data and the clues, we don't plug in, so that the information doesn't become solid sense data. When it does, for one reason or another, our lack of experience often causes us to run the two sequences together and bring in the unofficial information on the official line. The hidden values arise momentarily into prominence where they conflict for our attention with prime sense data. Actually there is a clear distinction between the two. Besides this, there are many alternate series, though many of these would make no sense in our accepted sequences. Events, for example, might be to large in space and time or to small for our comprehension.
    In my experience of yesterday I switched to another close neurological series or sequence, (page 240-241, Psychic Politics), where telepathy is prime data and directed thoughts are heard mentally. Through lack of experience I switched and mixed the neurological series, turning the information over to the physical sense - the ears - which then hallucinated the sound. Then I responded physically.
    Sounds have to be physically heard to be considered real in our accepted framework of reality, so I switched the information from its native sequence to the official one. The episode was important, though, because I did pick up Rob's inner world and intent so clearly. His attempt to get me up was implied in the word "Hon" so that I not only picked up the word but the intention. That particular sequence also includes precognitive information and a host of official unrelated events that are connected with our accepted sequence.
    My most inner hearing is acute. This simply means that I've activated this other sequence and then directed it through a ghost version of sound. Yesterday my reception was so clear that in my confusion I exteriorized the data and mixed the data. It was Rob's love for me, as he awakened, that I first reacted to ft. This unofficial series would build an entirely different view of reality and events and it would include some of our accepted events and exclude others, just as our series is a specialized version built up through discriminations.
    In the unofficial series that I was involved with, telepathic communication is the prime event and verbal communication is the ghost version, the so called astral form is the perceived event and the physical body is the ghost version. Obviously we can become aware of the unofficial series to some extent, since it is so related to our own. In the same way, there are hidden structures in our cells, invisible in our series. They will only appear in sequences that recognize them, while some structures visible to us will be invisible in still other sequences. So called expansion of consciousness involves awareness of these other sequences that escape our time-space boundaries and the insertion of these into our regular series. When this is done, however, the time-space relationships within our experience will change (in the same that added numbers alter any sequence).
    This addition opens up our reality, even though it is still possible for others to follow the old accepted series in which such experiences will not show.
    These official and unofficial, recognized and unrecognized sequences and series are the basis for all systems of reality, each system being cued into its own sequence, even while ultimately each one is related to every other. The thickness of reality is actually composed of many unofficial realities, ghost sequences from our standpoint. A different system of reality entirely results according to which sequences are focused upon. That is, our prime sequence is an unofficial part of other systems. Each of the sequences, while being a part of others, is also (somewhere) a prime series. Our own physical reality of objects and time appears unofficially in other sequences, as a hidden value.
    These series maintain their own integrity but they are not closed: time-space relationships are scaled, each system using its own sequences. If you imagine the official numbers 'I' to '10' in a row, then there would be an infinite number of unofficial 'It's hidden in the 'I' you saw and an infinite number of spaces between the official 'I' and '2'. The position of the 'I ' on the paper would represent our sense data world, while the invisible 'I's behind the official 'I' would represent the official 'I's' hidden values and infinite probabilities.
    '1' on the paper would represent the system adjacent to us in space-time, and behind (or within it) would be its infinite hidden values. More than this, of course, there would be a 'IL' on top of the 'IL' we see on the paper, that is, above the paper, but we can't see it. We would be between the 'I* on the paper and the 'IL' above it and to that ' I' (above the paper) we are a hidden value and a probable system, a variation of its own. Moving sideways from 'IL' to '2'. again, there would be infinite spaces on a three dimensional level separating us from the '2' on the horizontal plane, representing whatever adjacent motion our universe might take in space and time as we understand it.
    Within any given system, there are all kinds of choices available. Out of an infinite number of source sequences, we chose the key ones that compose our experience by bringing these into prime position. These sequences act like dimensional pointers, directing the manifestation of energy and the dimensional attitudes that it will express. 'Me stance of space and time will change according to the sequential patterns and the important point - there are infinite chances for new tie-ins of sequences, forming new realities at both infinite and infinitesimal points.
    These sequences or series form orders. Orders are fields formed by the intersection points within sequences that, merging, give a particular dimensional picture within which certain kinds of experience are possible. The word orders is used here synonymously with systems, implying a quality of seeming permanents resting on infinite variables.
    Sumari as I use it is a code un-scrambler, breaking up data like a laser beam, showing the fragments that make up our whole, releasing the psychological components. Awareized energy or consciousness is the source and the organizing element of these systems. I'm learning to experience different sequences at a primitive level, almost in leapfrog level.
    It's significant that we apply numbers to time, but as there are unrecognized spaces between numbers, there are unrecognized spaces (psychologically invisible) between or within moments and some of the events of our body are to small for us to follow, focused as we are in our prime series. These body events actually are "infinitesimal but infinite" following their own patterns that merge with ours. Cellular comprehension reaches into what we think of as the distant past and distant future, these form an ever-present now at that level, however, representing interactions occurring in cellular stances to small for us to follow.
    There, cells are built up on one level just as universes are at another and that sequence also has its black holes, white dwarfs and so forth, only we perceive them from our sequence as biological structures of minute incorporation. In a manner of speaking, our kind of consciousness twinkles from that sequence, or rather rides it, aware of certain peaks within it which we recognize as events because they are large enough to fit into our series.
    The Library is a special place (in this case, private) in which energy of a directed consciousness alters space's availability in a certain fashion. As there are an infinite number of moments within any given official one, so within any given point of space there are an infinite number unofficial space relationships, or places.
    These remain latent, invisible, nonexistent in practical terms as a rule, yet they are amiable to impression (being impressed or stamped) once there availability is understood. Because they are not apparent at the living area of usual experience, the normal space-time relationships do not apply. That is, time is experienced differently on a spatial place, though it will resume normally at the usual level.
    When I'm in the library, my body is in a different relationship with the physical environment, minutely altered, minutely out of gear at infinitesimal levels, with some atomic effects that are beneath our notice. That is, the changes will not show at our levels, although they are definite and quite consequential at other levels.
    This different relationship is brought about because the directed consciousness is in another environment at unofficial levels, while it still retains its physical stance. In our terms my body still resides in this room while I write now, while it is still affected by an energy exchange happening between the self in the library and the self here.
    This is a split such as an amoebae might make, only it is consciousness - one part staying with the parent and the offspring stepping into different but special space. In such special places, the usual spatial characteristics are present but much more plastic, and time and space are used differently, consciousness playing in them in a way not normally possible.
    There, the assumed body can play unhampered by usual restraints because it is projected into the special space by the consciousness and is composed of the same characteristics. That is, consciousness stamps its own impression into that medium. (This happens the same way that fractions fly out of a prime number, while the number remains the same and itself the fraction within the prime number are not stationary, but always going off in their own infinite directions without injuring the primacy of the integer.)
    In our terms, and from our viewpoint, such places are not stable or permanent, though they are at their own levels. I sense the library even when it seems inaccessible to me. Its reality is partly determined by my perception of it. It has other rooms, for example. On the one hand, they are there for me to find, but on the other hand, they will be partly formed by my finding them.
    Here, that seems like a contradiction. But its as if consciousness somehow senses leniency in space, perceptive paths that are latent and if you gently press your consciousness into the universe, then it gives in places and opens up. After a while you get the knack of it and know where the special places are. You learn to nudge aside the usual dimensional barriers and sneak through with the part of your consciousness that fits the conditions best - or can best work in the conditions. I use my consciousness the way a safe cracker uses his fingers and a different kind of intense listening is involved until you get the right combination and hear the invisible tumblers to fall.
    That safe cracking analogy is good here, with its numerical connotations, because these orders or systems of reality are interconnected by virtue of there relationships. New orders of special places can be set up by settling upon any hypothetical boundaries, this automatically alters the inner relationships. It's as if you used consciousness like the stake of a tent, providing stability - energy digging into a particular space-time medium, or inserting itself into a different space-time as stakes are driven into the ground and then forming a new relationship in which certain kinds of experience are possible.
    For that matter, each person stamps space with his or her private symbols. This book deals with the motion of the psyche as it translates inner data and symbols into experienced reality, with the source of such symbols and their forceful activity. Symbols are not stationary ideas that are pushed about, but concentrations of energy endowed with motion. The characteristics of symbols include force, intent, identification, motion (transference) and change of form. While symbols are primarily private, at any given time private images symbols and associations will form groupings ever-changing, around which communities or civilizations will gravitate.
    The symbols are images or representations of beliefs, charged with energy, intensely emotional. Individuals are constantly in the process of bringing these inner symbols in line with physical reality, or rather, they are in the process of turning that reality into a counterpart of the inner symbolized environment, the individual sets out to achieve a new balance. This happens privately or with any group or organization. The symbols attract models and also help form them at our level of activity.
    The models are self sustaining symbols in which motion is contained or held. In that way a recognizable psychic structure is formed as a constant model against which to judge the correlation between inner symbolizing and external experience. These models, they are stabilized organizations of symbols held a while in the psyche. They change, however, as the symbols that compose them do, according to our intent, of that one model can change smoothly into the another one.

1. All of creation is sacred and alive, each part connected to each other part and each communicating in a creative, cooperative commerce in which the smallest and the largest are involved.

2. The physical senses present one unique version of reality, in which being is perceived in a particular dimensioned sequence, built up through neurological focus. There are alternate neurological routes, biologically acceptable and other sequences so far not chosen.

3. Our individual self-government and our political organizations are by products of sequential perception and our exterior methods of communication set up patterns that correlate with and duplicate our synaptic behavior. We lock ourselves into certain structures of reality in this way.

4. Our sequential prejudiced perceptions are inherently far more flexible than we recognize, however. There are half steps - other unperceived impulses - that leap the nerve ends, too fast and too slow for our usual focus. Recognition of these can be learned and encouraged, bring in perceptive data that will trigger changes in usual sense response, filling our potential sense spectrums with which we are normally not familiar.

5. Ibis greater possible sense spectrum includes increased perception of inner bodily reality in terms of cellular identity and behavior, our automatic conscious control of bodily processes and increased perception of exterior conditions as usual senses become more vigorous. (Our sight, for example, is not nearly as efficient as it could be. Nuances of color, texture and depth could be expanded and our entire visual area attain a brilliance presently considered exceptional or supernormal.

COMMENTS ON CODICIL 1

    Acceptance of these first codicils would expand practical knowledge of the self, break down barriers that are the result of our prejudiced perception and restructure personal, social and political life.
    Concepts of the self and practical experience of the self must be broadened if the race is to develop its true potentials. Only an evolution of consciousness can alter the world view that appears to our official line of consciousness.

COMMENT ON CODICIL 2

    The next step is as important as the birth of Christianity was in the history of mankind. It will present a new structure for civilization to follow. Christianity represented the human psyche at a certain point, first forming inner patterns for development that then become exteriorized as myth, drama, and history, with the Jewish culture of the   Talmud presenting the psyche's direction.
    The difference between Jewish and Christian tradition represented allied but different probabilities, one splitting off from the other, but united by common roots and actualized in the world in varying degrees.
    The traditional personified god concept represented the mass psyche's own ego development, the ego ruling the self as god ruled man, man dominant over the planet and other species, as god was dominant over man -as opposed to the concept of many gods or the growth of a more multi-focused self with greater nature identification.
    Neurological patterning of the kind we know began with the early testament Jews (known, then as God's people), looking forward through time to a completely one ego focused self. Before, neurological functioning was not as set and in our world today some minority peoples and tribes still hold to those alternate neurological pulses. These will not appear to our measuring devices because we literally are blind to them.
    The Jewish prophets, however, utilized these alternate focuses of perceptions themselves and were relatively unprejudiced neurologically. They were therefore able to perceive alternate visions of reality. Yet their great work, while focusing the energy of an entire race and leading to Christianity, also resulted in limiting man's potential perceptive area in important ways.
    The prophets were able to sense the potential of the mass psyche and their prophecies charted courses in time, projecting the Jewish race into the future. The prophecies gave the people great strength precisely because they gave the race a future in time, providing a thread of continuity and a certain immortality in earthly terms.
    The prophecies were psychic molds to be filled out in flesh. Some were fulfilled and some were not, but the unfulfilled ones were forgotten and served their purpose by alternate selections and directions. The prophecies ahead of time charted out a peoples probable course, foreseeing the triumphs and disasters inherent in such an adventure through time.
    They provided psychic webworks, blueprints and dreams, with living people stepping into the role already outlined, but also improvising as they went along. These roles were valid, however, chosen in response to an inner reality that foresaw the shape that the living psyche of the people would take in time.
    But as a snake throws off old skin, the psyche throws off old patterns that have become rigid and we need a new set of psychic blueprints to further extend the species into the future, replete with great deeds, heroes and challenges, a new creative drama projected from the psyche into the three dimensional arena. For now we no longer view reality through original eyes, but through structures of beliefs that we have outgrown. These structures are simply meant to frame and organize experience, but we mistake the picture for the reality that it represents. We've become neurologically frozen in that respect, forced to recognize the one sequential pattern of sense perceptions, so that we think that the one we've chosen is the only one possible.

COMMENT ON CODICIL 3

    Thus far we've projected the unrecognized portions of our greater selfhood outward into God, religion, government and exteriorized concepts. In this existence, selfhood is dependent upon sense perceptions, so that our neurological prejudice and rigid focus have limited our concepts of identity. When we do become aware of unofficial information, coming through other than recognized channels, then it seems to come from not-self or outside.
    A great deal of energy has been used to repress levels of selfhood and to project these into religious and nationalistic heroes and cultural organizations. Government and religion try to preserve the status quo, to preserve their own existence, not for political or religious reasons but to preserve the official picture of the self around which they are formed.
    But structured reality in which that kind of self can exist is breaking down. The official picture no longer fits or explains private experience which is growing out of it. There is a momentary rift between the inner psyche and its creations
    Besides this, the experienced self is not the Same through the ages. The experienced self is a psychic creation, responsive to exterior conditions which it creates as the psyche dives into the waters of experienced earthly selfhood. Only a portion of the potential self is experienced, but different portions, intents and purposes change. It is possible, though, to actualize more of our potentials.

COMMENTS ON CODICILS 4 AND 5

    The answers and solutions lie in using levels of consciousness now considered eccentric or secondary. This includes a far greater utilization of the dream states and altered conditions thus far thought to be exceptions of consciousness. These exceptions represent other kinds of focuses, greatly needed to broaden our concepts of the self, and our experience of personal selfhood by increasing conceptionalization, giving direct experience of alternate views and bringing other kinds of data to bear upon the world we know In the past, the attitudes surrounding such perceptions brought about their own difficulties. The perceptions are biologically acceptable, however, and will lead to a clearer relationship between mind and body.

THE FOCUS PERSONALITY AND ALTERNATE SENSING

    The focus personality or experienced self is one focus through which the self knows itself, one facet of the self's relationship with other persons and the world, and represents its exteriorization. But different approaches could increase the knowledge of the focus personality and extend its scope. By providing this experienced self some conscious affiliation with the source of its own being, it could receive a sense of continuity not bounded by known time and could literally see beyond itself to the source which it is inviolately couched.
    Identifying now with current life experience only, the focus personality is limited by its chosen perceptive framework and such additional data is unavailable in usual terms. Life after death, the existence of other validities and the self's part in these, must be taken on faith, if taken at all and a faith cluttered by old beliefs. This makes it extremely difficult for the focus personality to perceive any unofficial information that could contradict the current picture of reality. The focus personality is everywhere presented with the evidence of the senses which seem to deny any such altered conditions. The senses themselves are kept restricted so that they seem to present the only possible picture of reality upon which assumptions can be made. Their view is valid, but other perceptive methods and modes can add to that picture, extending to show other quite as valid kinds of existence. And we have a choice. We can open the doors of perceptions, move out into a broader mental and psychic world, as, in historic terms, at least we left the caves to explore the environment. We have yet to explore the geography of the psyche.
    Various altered states can provide the focus personality with direct evidence it needs by giving it the benefit of extraordinary or eccentric sense data, data complete in itself that does not, however, fit into the established picture and may sometimes seem to contradict it. There is no such contradiction between the official and the unofficial pictures of reality, however, as each is seen as a valid alternate or parallel version. As a result of accepting such material, ordinary sense data will be deepened, its qualities enhanced, sense experience becoming super-real by our current standards as the fuller spectrums begin to emerge.
    This emergence instantly triggers different body responses and corporal surprise. The change is not just metaphysical but appears in quite practical garb, the world looks different because it is different, more of its qualities are perceived and the perceiver brings more to bear upon the given objective field.
    Such experience, again hint of the true potentials of the human perception, but greater portions of the self must be brought into play and made available to the focus personality. Often such experience frightens the focus personality because it is hampered by old beliefs about selfhood and feels in conflict with established culture. It is the focus personality itself that must break out of the ancient patterns and offer its concepts of selfhood. Ibis experienced self is not to be annihilated but fulfilled, not to dissolve into oneness but to discover its true individuality in relationship to a oneness that is always individualized.
    Here the analogy of the model and its eccentricities can be of great value. The constant tension and interplay between them hint of the mystery of individuality existing as part of the oneness, the many-in-one in which the one constantly translates itself into individualism but without destroying the original unity.
    That unity seeks greater diversification, investing each part of itself with its own creativity and thrust, hence changing itself, recreating itself constantly in a creation that is never static and always new, for the infinite eccentricities of itself are always added to its own model, multiplying probabilities of development that create further eccentricities.

THE ASPECTS AND ALTERED STATES

    The Aspects are the representatives in the psyche of these alternate routes of consciousness to self-expression and experience. The Aspects, then, experience reality differently and have their own kind of subjective being. They are aware in a different context, in another kind of medium - yet their reality forms a rich unconscious bed upon which our version of consciousness rests.
    Here, the Aspects are the latent, eccentric variations of our models of personhood. In their reality the reverse is true. There, our kind of psychological processes serve as supportive frameworks, that is, our consciousness may serve as a part of their unconsciousness activity.
    In dreams, visions and altered states we lean toward their kind of organization and symbolism, which is valid in that inner order of events but not usually perceivable here. In the ordinary state of awareness we force those perceptions to flow into our symbolized structures, in which they sometimes seem to make no sense at all.
    Culturally, in our society, we've neatly divided the intellectual and intuitive abilities. To that degree, we've isolated portions of ourselves and limited the practical benefits that could otherwise be provided by the intuitive parts of the self.
    We've divorced ourselves from levels of awareness that have to do with the health of our own bodies, for example, turning such problems over to specialists and further separating ourselves from our own corporal competence, denying any responsibility for the state of our health. There is a healer within us, the same force that keeps us alive and functioning. It might be natural to personify that part of our consciousness, since its difficult for us to imagine consciousness without our idea of personhood. There is nothing unsophisticated in having an outside image, statue, or symbol to represent the self’s healing aspects and to serve as an exterior reference point.
    But religions project inner power into the images, further divorcing it from its source. In that kind of structure it is easier to go to a doctor than to attempt any self-healing.
    The Aspects also serve as invisible models for self-hood, however. The teacher, healer, parent, male and female, all residing within the psyche not as rigid models but as living patterns uniquely fashioned in accord with the focus personality's interests and purposes, representing the tension between the self s immortal existence and its temporal life.
    The Aspects also operate as psychic counterparts, banks of abilities and strengths from which the focus personality can choose and in a way they represent an inner family of potential selves upon which our own personhood. is firmly based. They appear in our experience as emotional feelings, psychological tendencies, tints through which we view ourselves and the world. But so sometimes they rise out of psychological invisibility with their own characteristic strands of consciousness, carrying within them views of reality uniquely theirs.
    In such cases, we can view existence from a different center of the psyche. In so doing, we need not become less well focused in this world, but we can instead bring the world into a newer, fuller focus, we can become better centered, for we then have more information about the greater context in which our world rests.
    This can happen, however, only if we learn to take advantage of these messages from other Aspects, only if we learn to interpret their dramatic content.
    We are a multitude of selves and the sooner we learn that the better. And in that rich alliance of psychological Aspects lies the very secret of our practical operative stability. Only because we change our positions constantly in reference to the psyche and the world are we able to manipulate physically and translate inner experience in sense terms.

NATURE AND CONSCIOUSNESS

    To attempt to protect the self in old terms or to keep the self rigidly itself is like holding your breath for too long. Selves, like breaths, go through us all the time. But from our standpoint we are the larger psychological structures that translate these selves into ourselves, just as the body translates our breaths into our living.
    Even our bodies often seem not us or not ours because we have forgotten how to identify with them, lost the strands of following the strands of consciousness that should connect us, so that our full experience of creaturehood itself is further limited. We seem instead to be victims of the flesh, at the mercy of illnesses, wars and natural disasters, because we have lost track of our natural selves and lost sight of our place within nature's framework.
    It seems idiotic, for example, to think that we can cure ourselves naturally of illnesses when we believe that disease is thrust upon us by the flesh and has nothing to do at all with what we believe.
    Until we realize that our consciousness, working through the body creates its state of being, then any natural cures will be considered miraculous. Seth, for example, states that so called miraculous cures are simply examples of unimpeded nature.
    In the same way, we are part of nature, physically as real as mountains, air currents, trees or oceans, all of which have their effect upon the climate and world conditions. Yet for some reasons we imagine that we effect the natural world only through our technology. But our physical presence itself has an interaction with the earth and with the physical elements that compose it. We are biologically connected and this means the chemical makeup of our bodies is part of the earth's contents.
    Our chemical balance changes as our emotions do and we alter the composition of the earth. We are not at the mercy of natural disasters. We have forgotten or ignored our native emotional identification with the wind and with the storms and therefore lost our part in their existence and whatever conscious control we may have once had over them. Therefore we need technology to bring rain to parched areas, for example, and consider it the sheerest nonsense to blame parched thoughts or beliefs instead.
    We lost the larger dimensions of a natural selfhood that identifies as itself and with its position in nature. We can, if we wish, command the wind, but only when we realize that it is a part of us and we are a part of it. We can move mountains without cranes - only when realize that our consciousness is itself and a part of the earth at the same time, that our breath contributes to the atmosphere and our discarded chemicals help form the mountains.
    That natural consciousness is not afraid of death. It knows its individuality is un-assailed even while its form and experiences change. Because it can identify with the earth, it is not dependent upon corporal knowledge because earth itself is not and nature has always known better.

ONE LINE CONSCIOUSNESS, GOVERNMENTS AND SOCIAL ORDERS

    If we saw our governments and social orders as natural elements of the psyche (as the continents and seas are the natural phenomena of the earth), then we would also see their natural seasons, their rising and falling, as a part of a cycle as natural as spring or winter.
    In the past, all civilizations, Christians or otherwise, set up a system of gods or goddesses or mythical j journeys and mystic cosmologies, that mirrored the structure of the psyche, projecting its Aspects outward so that an individual embarking upon such a religious pilgrimage actually traveled through the inner lands of the psyche. The visit to the church or holy shrine was an objectification of an inner state. The objectification served as a physical signpost. These myths and intuitive constructs worked as long as they effectively mirrored the individual and mass life of the psyche.
    Unfortunately the mythical and magical elements became dramatized so that they no longer served as guidelines but began to program the individual in his journey, to such an extent that original visions and spontaneity were denied. The psyche then seeks for new
    To attempt to protect the self in old terms or to keep the self rigidly itself is like holding your breath for too long. Selves, like breaths, go through us all the time. But from our standpoint we are the larger psychological structures that translate these selves into ourselves, just as the body translates our breaths into our living.
    Even our bodies often seem not us or not ours because we have forgotten how to identify with them, lost the strands of following the strands of consciousness that should connect us, so that our full experience of creaturehood itself is further limited. We seem instead to be victims of the flesh, at the mercy of illnesses, wars and natural disasters, because we have lost track of our natural selves and lost sight of our place within nature's framework.
    It seems idiotic, for example, to think that we can cure ourselves naturally of illnesses when we believe that disease is thrust upon us by the flesh and has nothing to do at all with what we believe.
    Until we realize that our consciousness, working through the body creates its state of being, then any natural cures will be considered miraculous. Seth, for example, states that so called miraculous cures are simply examples of unimpeded nature.
    In the same way, we are part of nature, physically as real as mountains, air currents, trees or oceans, all of which have their effect upon the climate and world conditions. Yet for some reasons we imagine that we effect the natural world only through our technology. But our physical presence itself has an interaction with the earth and with the physical elements that compose it. We are biologically connected and this means the chemical makeup of our bodies is part of the earth's contents.
    Our chemical balance changes as our emotions do and we alter the composition of the earth. We are not at the mercy of natural disasters. We have forgotten or ignored our native emotional identification with the wind and with the storms and therefore lost our part in their existence and whatever conscious control we may have once had over them. Therefore we need technology to bring rain to parched areas, for example, and consider it the sheerest nonsense to blame parched thoughts or beliefs instead.
    We lost the larger dimensions of a natural selfhood that identifies, as itself and with its position in nature. We can, if we wish, command the wind, but only when we realize that it is a part of us and we are a part of it. We can move mountains without cranes - only when realize that our consciousness is itself and a part of the earth at the same time, that our breath contributes to the atmosphere and our discarded chemicals help form the mountains.
    That natural consciousness is not afraid of death. It knows its individuality is un-assailed even while its form and experiences change. Because it can identify with the earth, it is not dependent upon corporal knowledge because earth itself is not and nature has always known better.

COMMENTS ON CODICILS

    As a preliminary, we must alter our concepts of the self, time, space and the psyche so that we can envision the self or focus personality as the physically actualized version of the multidimensional psyche, equipped with freedom of choice and with greater ability to mix and match our personal characteristics than we've previously thought possible. We can bring more of the psyche's potentials to bear upon ordinary life, opening sense spectrums that will show the true significance and beauty of corporal life. We must understand that the intuitions and intellect are wedded. Only our beliefs make them appear as opposites. 'Me high intellect is a perfect fusion of intuitive and intellectual qualities, merged to form what would almost to seem to be a new faculty.
    Left alone, the Aspects of the psyche will set up an operationally stable, creative self, talents and characteristics flowing from the inner pool of being - the source self into the focus personality, as needed in response to the focus personality's beliefs, purposes, and assessments about exterior conditions.
    The Aspects will also be automatically projected outward into the creation of a social order (the Extended self) in the establishment of institutions, rituals and groupings, where their distinctive and various tendencies can join with the aspects of others, therefore magnifying the purposes and values of the focus personality.
    Left alone, these Aspects will flow, change and evolve as the focus personality chooses and disregards the characteristics from its own aspect bank. (Only when this process is frozen and barriers set about it do individuals and organizations become rigid, dogmatized or violent.)
    When we believe that the self is inherently bad and undesirable then we set up psychic antibodies against ourselves and impede this natural process of change. The resulting self and its behavior then often does appear bad, our experience justifies our beliefs and leads to further restraints, thus proving the previous hypothesis.
    Our beliefs concerning heredity also drastically program our behavior which then gives effective evidence for the theory, that then becomes the reality, practically speaking, with the physical mechanisms faithfully mirroring the given information or input.

FROM THE LIBRARY

    Present cultures are based on the idea of a hostile universe. Ibis concepts invades all fields of thought and brings about an exaggerated need for self-protection. Trustful, bold, innocent action becomes suspect and it seems dangerous to explore the inner reaches of the self when the whole society is constructed to hide the self from itself, to put institutions between it and its experiences. Yet, basically, growth cannot be impeded and consciousness will tend to blossom in its own way regardless.
    I suggest you make a copy of these codicils for yourself and use them as effective new frameworks for action, that is, as a new hypothesis upon which to build your self-civilization. On a private level the codicils set a new, more effective contract between various portions of the self and with the focus personality as it sees its position in exterior reality and understands its relationship with its own source.
    Each person sets various contracts between aspects of inner and outer experience. These contracts should be flexible, resulting in gradual change rather than, say, psychic revolutions. But some hypothesis are closer to basic reality than others and the codicils represent the closest practical guides for behavior that are based on an underlying validity, that is, they come closest to expressing mans private relationship with the psyche and with nature. Acting in accord with these precepts will bring about the greatest opportunities for vitality, understanding and fulfillment. Used as cultural precepts by an entire society, they would bring about superior experience on all levels.

FROM "THE GOD OF JANE"

    Psychic structures coexist simultaneously, the points of attention or focus changing constantly and forming concentrations of self-related consciousness or identities.
    Physically, the earth-tuned structure of consciousness alters its focus points, thus revolving in time, which is the drag resulting from the nature of such a structure and its position in relationship to other, larger, sometimes overlapping structures. Hence, the earth identity (focus personality) escapes in death by altering its attention which automatically changes its structure and then by reforming itself in as per reincarnational existences.
    The self as we know it is one such psychic structure, but from it, probable actions also constantly occur. Like relativity, this psychological or psychic motion is relative to the observed i.e. to the particular attention-point that each of us accepts as our platform of action.
    The earth tuned self with its reincarnational spin-offs is just one such psychic structure, however, or one part of a larger multidimensional one - according to definitions and where you want to draw the line. These structures are superimposed one over the other, even one within the other, though at any given time, separate identities are maintained. Actually, however, relationships and boundaries change constantly as new hookups are formed and new connections made. These are also reflected in the earth-tuned probable and reincarnational activities.
    These psychic structures are structures, are structures multi-dimensionally fitted one within the other like Chinese boxes, only eternally mobile. They can turn themselves inside out. One can travel through another. Yet each connection or identity made is eternal (While ever changing outside of time, yet manufacturing time through which it moves), while it is, itself, timeless. Actually each such structure does move through itself constantly. Each portion is a self with its own unique tone, or note, or attention-point.

THE PERSONAL UNIVERSE

FROM "THE WORLD VIEW OF PAUL CÉZANNE"

INDEX