In this philosophical discussion, it should be clear to the reader that in no way is it being suggested that our God is not fully alive to us in either a personal sense or an impersonal sense. It will certainly be difficult for most of us to grasp the significance of the hologram analogy in its altered correspondence. There is a large gap in the working of the model that we have used which has to be filled by each person with his best imaginative endeavour. In taking the hologram up to the level of the mind, it is as though we have to move from the understanding of the letter post system to that of colour television in the parameters of its ability.
When we try to understand the aura of God as a multidimensional hologram, we are endeavouring to recognise, in a new way, how it is that our God is able to be with us. In doing this we can begin to accept that this nature will partly work in a semi-mechanical way, just as our own physical personality has thousands of vital functions which we do not attend to consciously. However, within this process the specific attention to God works as well, again, as our own does in our physical person. To put it crudely, we are not aware of our leg unless it itches and then we scratch it. We are not aware of our stomach unless we become hungry, and then we feed it. We are not aware of our friends unless we feel lonely, and then we go to look for them. In this sense our God nourishes us all generally; many of the needs being met by the intelligent feedback processes we have already described.
While these processes are understood to be relatively impersonal, and fall upon the just and the unjust, it should become clear to us that the Hologram of Godís presence with us is a tool which God uses in order to enable His purposes to come about. Therefore it is wrong to take this aspect of Godís presence with us to be God Himself. This is similar to realising that if someone touches our hand with their hand, it is only an external expression of the spirit of that person. We know that the hand is the touch of the person in one way, but can never be the actual touch of the person in another way; this has to be done through the intuitive feeling and looking into the other personís presence which is non-physical. And so in the case of our God we realise that, however wonderful this holistic presence is, it is still only the finder of God in a metaphorical sense. But the specific attention of God is available in exactly the same way that we are available to one another in our most subtle intuitive manner. We may feel Godís finger of attention upon us, but the real meeting is in our being nature, which we can never explain, but only live.
In the sense that our God is present everywhere in this spiritual holistic manner, the experience of His Being can feel like the grasp of His hand without limit to its extension. It may feel like a very still power that is able to manipulate anything, and it is spread everywhere in an oceanic way. But that aspect of God is only there to be a ground upon which the real content of creation can occur. This real content is the warmly affectionate, deeply moving valuation we have of one another, through which we come to value the person of God as most lovely and most beautiful. The greatest wonder is that, while the stage of life is firmly grasped by God, we are just as deliberately allowed to behave freely upon it, so that everything we do can come to be wholly real and wholly meant. In this freedom we may come to love the essential person of God, knowingly and deliberately, but we may also choose to stop short of this and, instead, love all our other spiritual friends, the qualities that come through them, and the characteristics that emanate from the Holistic Spirit, but still not the person from whom the Holistic Spirit comes.
It has been mentioned that there is reason to believe that the left and right side of the human brain perform different functions in our nature. The left brain has been found to relate to the more prosaic and analytical side of our activity, while the right brain relates to the more intuitive and integrating aspect. It is natural in a philosophy such as this that we should see this to be a sign of the activity of the working beam and reference beam principles demonstrating certain masculine and feminine characteristics, but this takes place in our usual attitude of the human personality level of life. In our discussion we have gone further than this in order to describe a spiritual personality. This does not require us to confirm the one rather than the other, but to recognise that they are both present in our nature. While we are in the world we are inclined to be biased towards our physical conditioning which tends to cause the emergence of the physical personality interests, which are rougher and tougher than those of the spiritual personality. In many cases this division becomes so extreme that it causes a rupture within the psyche, as though the physical and spiritual natures belonged to two different people. But these symptoms are prevalent throughout our society even if they do not entirely separate.
The physically oriented personality, we may suggest, is that which is centred in our head thinking, whether it be left or right brained. The spiritually oriented personality is better understood to be working through what we might call the mindfulness of the heart. Generally speaking we do not take this heart awareness seriously, for we have been schooled to trust only in our head logic. But in other parts of the world, and in different cultures, the mind which belongs to our heart centre is taken as seriously as our head centred mind. Now, in the higher order of our nature, it is as if the whole head centre becomes an expression of the masculine working beam, while the heart centre becomes an expression of the feminine reference beam. To those of us who have only learned to trust our heads, this heart nature can seem to be an expression of uneducated, undisciplined, and irrational feelings. This devaluing of the mindfulness of the heart is liable to be caused by it being confused with the solar plexus centre, which is the centre of our lower emotional nature, but it may also be caused by the aggressive and inappropriate attitude of our head awareness.
It may be assumed then that the improper attitude of our head understanding will not allow the true holograms of mind to arise from the meeting of the head with the heart, and therefore the holistic nature of this combination will not be allowed to emerge. It is the same effect that we might get from the physical light hologram if we used a form of light which was not coherent. This light would then go to the object with the working beam, but when it met the reference beam it would not only be talking about its experience of the object but also would be chatting about several other things as well. Under these conditions the proper hologram of understanding cannot arise. In human terms this would mean that the person lived in a fog of confusions. In such a case the confused individual would be very open to picking up all the bad habits, or vices, which the flesh is heir to, which help to produce a substitute identity which is as confused as his mental hologram. This is a neat way of explaining a saying of Jesus, ĎLet thine eye be singleí, for, in a sense, this is the proper use of the light of the mindís eye, and Ďsingleí implies that we are motivated in one clear direction, and not trying to progress in several directions at the same time, thus pulling ourselves apart.
Because heart mindfulness reflects the reference nature of our spiritual individuality, it is in this centre of our nature that we should look for that primal synthesis which has come to be attuned to the understanding of a great many things. Within this synthesis the portrait of our God can appear, if we choose to look for it, since it is made up of all those varied indications of His character which have come to us from every direction, and which the reference nature naturally tries to combine into one whole picture. Thus it is often said by spiritual teachers that it is our heart that we shall know God. The teaching of Jesus was that we should first of all love God, and then our neighbours as ourselves. If we do not try to get this love the right way round, by learning to know Godís love first, we shall not be able to live with one another correctly, or love one another correctly. For real love aspires to love beyond what it knows, to love creatively, to love so that we enhance the one loved. We can understand that this highest living of love can only come about if we relate our endeavour to that Holistic Spirit of God which carries in itself the only viewpoint that can see all of the situation in which our aspiration takes place. This reference nature is with us and will respond to us if we meet it in our heart mindfulness with the laser beam of love. The resultant hologram of understanding is cast and recast for us so long as our will maintains this attitude.
Another saying of Jesus was that he had come into the world, 'In order that the blind may see, and that those who see may be made blind.' We may feel this to be an indication that we first of all learn to see when our spiritual nature predominates over our worldly nature. The hologram of understanding which results from this enables us to direct a coherent consciousness into our life which enables us to Ďseeí with this mindís eye a vision of Godís purpose through everything we do. But there is a higher way which Jesus is directing us towards, and this is a closer and more spontaneous living of the highest form of love with one another and with our God as well. This higher way opens through the door of blindness, where our perfect trust, and will, and love combine, and we are able to experience Ďnot knowingí as a form of greater knowing and wisdom: the specific cutting edge of paradox at the very centre of livingness. Perhaps we may also see this as the highest form of faith to hold with any being.
The creative process which we have already described through the use of the hologram analogy, showed the formation of a blueprint for Godís creation and His children. This can be more fully defined in the diagram above where we have suggested the sowing of individual divine sparks of Gods nature into the several levels of creation ranging from the heavenly down to the earthly. We may then understand that this results in three main types of these children which are defined in the next diagram.
In this diagram we can also see how the impetus of life and intelligence comes down from Godís Divine Reference Nature into the consciousness of the human, spiritual and angelic beings, whose experience of life is intended to be referred to the Divine Reference Nature, or Holistic Spirit, through the use of coherent consciousness which is taught them. This reference to the nature of God supplies the correct orientation to the individuality of these children, and so enables them to begin to belong to the permanence of Absolute Being. They are in tune with the Holy Spirit.
But we have previously mentioned that it is the mature individuality, which can achieve friendship with God, which is the fullest reward our God can seek. The difference between a child and a friend in this situation, is that which is defined in this next diagram. Here the child is shown to be tied to the nature of God with a solid line, which is symbolic of a spiritual umbilical cord, or the restricted condition of a nursery.
On the other hand, the line which leads the friend into life experience has first of all to be broken and then restored by the free willingness of the love of the individual. The dotted line indicates this link which hovers between being fixed and unfixed. It must be one of the great arts of our God to maintain this balance of partly guided freedom for long enough for our independent individuality to take root in itself and become strong. The risk which our God has to run to bring this about is that the freedom and strength which comes about may at any time be switched away from the Divine Reference Nature and become lost among those qualities which are rejected by this nature.
The danger inherent in the equation of the independent reality of a friend is now shown in this diagram. It is intended that we see here a symbolic description of the progressive failure of an individual to remake a Divine Hologram from his experience by reaching to the Reference Nature of God in his understanding.
The diagram describes a progressive condition in which the persons understanding reflects from a hologram created by a reference to the human condition around him. As we can see, this is at a very mundane level of understanding.
If this worldly attitude continues towards the right hand side of the diagram, we can see that the ability of the working beam to aspire to the Divine nature is gradually eroded and the substitute, worldly hologram results in identification with a substitute materialistic sense of self. When this freedom to choose is directed onto worldly materialistic attitudes at the expense of spiritual understanding, the individual is in need of therapy if his holistic health is to be restored, and he is able to join with his correct species behaviour. When this negative condition is rife in the world, a saviour is needed to apply a therapy which will encourage this reorientation towards our permanent nature. And so it is that we come to appreciate the life of Christ as a saving, helping hand up the ladder of our understanding which can rest in his nature as the Christ Reference Nature, which comes closer towards us through the physical life He lead on earth. As we establish ourselves upon the Reference Beam of His nature, the saviour can then show us the rest of the way home.
In this last diagram, we may accept that the saviour can permeate the middle levels of experience between earth and heaven and thus succeed in rescuing those children of God who have lost their way, and lost the ability to create within themselves that loving attitude which is the coherence of our consciousness which brings correct understanding to our idea of self.
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