Part 3

The leap in correspondence, which has been drawn from the analogy of the hologram, between the mechanical function of light and the intelligent function of mind will become a barrier for those people who like a scientific basis for reason. There is a temptation here to gloss over the many extremely different attributes that our argument is suggesting belong to mind which do not belong to matter. Those who are able to feel a continuity through this gap are those who have already taken note of the many factors in our daily life which science is unable to account for or begin to explain, and who are now looking for more intuitive attitudes with which they can tackle the understanding of life. But there is no disguising the fact that the change in ability of function, from the physical to the mental hologram, is very great indeed. This philosophy wishes to draw attention to this large and radical difference, for without this appreciation the value of further discussion will be lost.

To draw attention to the scale of change in our thinking at this point, we can imagine the difference between the speed of a snail compared to that of a fast aeroplane. But the differences we might have to prepare for in the nature of mind are far greater than these, and are certainly likely to be beyond anything we may find associated with the physical brain itself. We should expect such differences as exist between the speed and ability of a mathematical prodigy and that of the ordinary plodding pupil. The one gives a correct answer immediately to a problem that takes the other hours to complete. We may also look at the subtlety of a young Mozart, in terms of musical awareness, compared to that of his fellows. The extremes are so great that we often feel they are beyond comparison. The scientist Nikola Tesla showed many traits of this sort in his personality, which were not only the mathematical genius of the prodigy, but also the tremendous memory which enable the man to keep a record in his head of all the work he was ever engaged upon.

An even more wonderful ability appears in the mind of Tesla, which comes much closer to the hologram analogy we are looking for. This was Tesla’s extraordinary ability to build experimental models in his imagination, which were so clear and explicitly defined, that he was able to take measurements from them as one would from an engineering drawing. And more extraordinary still, in several cases he was able to run these prototype models of machines in his imagination as he would run them on a test bed in his workshop. These tests on the working models in his mind could be left to run on in one mental compartment while he consciously turned other aspects of his mind to practical problems in the world around him. When he wished, Tesla could withdraw the compartment in which a test taking place and look at his machine to see how it was performing, and whether it would have to be modified or not. The indications being that there are proper abilities in mind which are hardly displayed in our human nature because of the amount of that ability which is filtered off by the diminishments inherent in the human brain. When the individual psyche is suitably evolved, and the physical transmitter of the brain is finely adapted to it, we will likely find more often this characteristic of Tesla’s mind through which one part of its nature formulates the solution from a universal and timeless order. The intelligent way in which this is done we call genius, and is uncommon in our present human condition, but when we are able to liberate the true nature of mind we are lead to expect that such creative computing will become more common among all of us, and be felt to correspond to the exploratory activity of the working beam of mind being able to put questions to the reference beam of mind.

The implication in this ability of undiminished mind is not only that it is in continuous touch with the whole knowledge stored everywhere throughout the universe of mind, but also that the answers to problems are always available, and do not require time in the way we need time to cogitate and think about them. It is still wise to imagine that it will always be necessary for man to learn how to think in the cogitative way but, as in the case of our learning to drive a car, there comes a time when we must be able to switch from conscious to automatic ability, once that ability has been fully understood by us. In the case of the typewriter on which this discussion is being written, the fingers go to the keys as the words require them to do, but the conscious mind in use, which formulates the sequence of words to meet the ideas, would be quite unable to describe where the letters are upon the keyboard. This part of the activity was learned a long time ago and has become second nature or automatic, and in doing so has liberated the ability to transmit essential ideas of philosophical argument onto paper without the cogitation required when the learning process was happening. The hologram that is able to type is now in a compartment that deals with the movements of fingers and is no longer in that which deals with thinking awareness.

In a similar way, the ability to order thought in a sequence that would relate them effectively has been learned consciously through experience. But that literary ability to find the right word and sequence of words has become part of another hologram of experience. This hologram exists in the human world personality of the psyche and could be felt to be more closely associated with the two halves of the human brain. The left half being the defining, analytical part, while the right half is the reference part. The sense of artistic enjoyment arises in this hologram when the left brain fully trusts the ability of the right brain. The function is often spoiled by the left brain being so dominant, due to the bias received in its education, that it tries to dictate to the right brain what sort of answer it should come up with. The result is that the use of words becomes cramped and pedantic, and the unusual but more expressive word sequences suggested by the right brain are ignored.

Further to these holograms at the levels associated with the finger movements and the left and right brain, is another hologram which handles the definition of the philosophical concept with its working beam, and suggests a strategy of ideas to express the concept with its reference beam. We realise, of course that this encounter does not have to follow the special pattern we used in the diagram for the hologram of light. We can imagine that the synthesis of question and reply happens through a method which is as subtle as the genius of mind is subtle, and yet the two processes of question and answer are clear and distinct. The ability to pose a good problem, or ask a good question, is as much a part of the genius as that which is liable to bring forth a good response. The attitude of trust on the part of the questioner is also an integral part of the value of the reply. The fact that effort and force is alien to the correct working of this creative synthesis is apparent in the realisation that the reference beam is only too glad to give its best to the working beam. It does not need to be either forced, or even coaxed. Pressure of this sort is almost equivalent to rape, and simply shows that the individual has not reached the level of evolution which knows how to behave with proper respect. Such an immature person has not realised that force is distorting the question being asked and preconditioning the answer.

The fundamental hologram which causes the previous hologram to choose to discuss a series of philosophical ideas, can be understood to be one which sets the mood within which the individual finds some ideas more attractive than others. For most people this level of awareness and creativity is too tenuous to be observed and is consequently taken for granted. The usual attitude to this level of awareness is that it is simply who the person is. The collection of attitudes, in this case, is taken for the definition of identity. The individual is the choice of ideas, or he feels that he is the sum of the ideas that he likes. We may come to see that this is a reasonable half-truth, and does indicate a good deal about the nature of the individual, but the real truth is that the individual is still imprisoned by this idea of himself.

To be free of this limitation, this level of awareness can be taken to be another creative hologram in which the whole sense of self is able to be redesigned in the light of a deeper identity which can appreciate, as well as observe, such a situation. This is the hologram around which our proper spiritual and religious instincts come alive, for it is here that the wholeness of the individual gathers itself together as a working beam and presents itself to the Primal Reference Beam. The individual does this as he learns that The Primal Nature is the cause of all creation. As he becomes wise, a person checks his wisdom against the source of all wisdom. As he does this, the freedom of the way in which he does it confronts him. He comes to realise that he may relate to the Primal Reference Nature as part of an impersonal holographic function, or he may relate as a child to his Father-God, or a friend to his God, or a friend to his Friend.

The Primal Hologram may be taken in two difference ways. It can be understood in the way it is defined in this diagram, where we begin with Primal Coherent Awareness, which is also Divine Awareness. The passive and active natures are then divided into the reference beam, which can be considered to be the female and mother beam, and the working beam which describes the male and father beam. The masculine nature looks at the purpose for which creation is to be designed and then presents this set of considerations to the feminine nature which holds within it the store of all understanding and experience belonging to God. The interaction of these two natures, or two aspects of the same nature, is the blueprint for creation, including the pattern which brings about the human nature that we are experiencing. This Primal Hologram therefore permeates the whole of creation and is the one that has been previously described as being so efficient that its resonant, coherent understanding telescopes the time and space of the physical universe, with all its vast distances and numbers, into an instant whole.

As our human nature evolves and we become wise, so we learn to refer ourselves to the nature of the Primal Hologram in an impersonal way, or to God, its creator, in a more personal way.

In this diagram the awareness of God has designed a way of enabling a working beam to become involved with creation which contains the individual seeds of the nature of His children. These individuals gain experience of life, and are taught to refer their experience to the Divine Reference Nature present in the most essential level of their being. As they do this, a resultant individuality is imaged which has been modified by the Divine Nature and is thus able to become coherent to the permanent reality of God.

The art of contacting this reference nature is the subject of all religious and spiritual disciplines, and it can be seen to be the art of developing in ourselves a coherent attitude which closely resembles that from which all created things arose in the first place. When we achieve this coherent awareness within ourselves we also find that, if it is applied to the handiwork of God in His creation, it is as if we were applying coherent light of the correct sort to a holographic pattern. It immediately unlocks the ingredients of the hologram which had previously been hidden in it. When we look upon a landscape in this way, we not only see the hills and meadows, but we also begin to see the poetry of beauty and love which describes the nature of the person of God who put it there. We then see these same characteristics acting out the wonder, which is the inspiration for the whole of creation, in the living company about us; in an ugly form where they are misunderstood and abused, and beautiful where they are appreciated and enjoyed. But until we learn to conform to a coherent view of life, the complexity of the outer expressions of everyday living leave us with a feeling of bewilderment and futility. In this state all the unholistic characteristics of life abuse are encouraged.

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Part 4