|
CHAPTER FIFTEEN
We have defined a universal order based on an idea that can think itself and shown how, at
its interrelationship totality, it defines each human being in terms of his or her mind. As is each person in the mind, so is that person
in his or her space and time definition in reality, and so is that reality, from infinity, a definition of their identity, as is their mind
there. When we become conscious of this, we become
conscious of our personal real identity and begin to better occupy our greater physical
identity in reality. To better occupy this personal
reality, we become more conscious of when we are forced from our mind, more painfully
aware of when we are forced against our We do not have to have a social order that is identical to that of another society; it can be entirely unique in terms of how we have defined our social agreements; but it does have to be based on a concept of agreements that allows the self to become expressed in its reality as its identity. This can be achieved only when the self is both free from coercion and is not free to coerce others. Then, the reality that materializes around that self, as that self is in the mind and as it is in its space-time position in infinity, is in the image of that person's identity in the universe. The physical reality, as it is fashioned by that identity, then becomes the social reality as it reflects the social mind. A person conscious of this is then conscious of his or her social reality and becomes aware of the consequences of his or her social actions. That person is who consciously guards society against the potential errors and trespasses of the unconscious mind. So guarded, society then becomes itself, as it really is. It is for this reason we had examined the mechanics of a free society. It was to insure that the social order would not work such as to force an individual from his or her agreement with their greater identity. That falling out from one's identity is the greatest obstacle to our human progress; we could not know our social error until we could see that we have a universal identity. It was necessary to first realize a concept that defines us in terms of our definition in reality as that reality works to define itself; but it was meaningless to pursue this definition this human identity was forbidden by the social order. Unfree, each person was forced to occupy his or her reality not as defined by the mind but as defined by the social order; free, each person became able to occupy reality as defined by the order of all things. If the mind and the human identity of the soul is greater than as defined by the social reality, unfree, the mind is forced to be less than itself and the soul is forced to slowly atrophy and ultimately die. We are creations of a universe at least as great as all that defines the colorful genius of the creative human mind, and we cannot be prisoners within the confines of a social order incapable of materializing those human creations. If our human soul is to occupy its rightful place in its real identity in the universe, it must be free to do so, otherwise it will die. To do so to be free, it must be conscious of how its social
organization will allow it to become itself. Thus, it must understand the mechanics of its society. If it does not, it will be imprisoned in a
world void of the universal order, where the coercive actions of society work to negate their presence there, and where the mind is not
free to be itself. With the power of the universe negated, the creative force that is life in reality becomes darkened, and the
world is forced into darkness. We are conscious
A society does not have to be wealthy for it to be free. We had examined wealth because it
is a natural product of the conscious mind and we should understand it. When it ceases to be a mystery, it can cease to be a social
obsession and the mind can be free to seek itself beyond its material gratification. Wealth should be a byproduct rather than the focus of
all our efforts. In a world free of criminality, free of laws that coerce the innocent individual, and a world free of myths that act to destroy
wealth rather than to perpetuate it, what is gained by labor can be increased multifold through machines, through productive capital;
and what is earned as income can be augmented by the dividends yielded by that increased capital. Through a sophisticated
technology, through an efficient mechanism of world exchange, the wealth generated should be distributed as an income not only in wages
for those who directly contribute their personal labor, but also in other benefits and dividends to those whose efforts and assets
have put this machinery in motion. Wealth should approach that level where only a little labor applied should, through our machines,
yield us a great income in proportion to the time expended. How society then wishes to redistribute this wealth is then a matter of its
social agreements; it need only observe that it It is this social freedom that is the responsibility of our social guardians. It is the responsibility of those individuals most conscious to preserve that order that is least coercive and that encourages the greatest consciousness. It is their responsibility to rebel if they find their society imprisoned and to establish the social agreement that will define their social order. But, in how they do this, what they must strive for above all, as conscious minds, is that they be consistent in their efforts with the principle that is their definition as conscious minds. That is their trust. Then, such a society most free can materialize in itself correctly in proportion to how is the mind in its reality. What is possible, what can be materialized in reality, if it is not forced on reality by coercion, is then what is correct within the universal order. What is impossible, what fails to materialize, is then what is being rejected by the universal reality. In this manner, the conscious mind can judge what it is that it is doing with the universe and what it is doing against it. Simply, what is in error is what fails to materialize in our reality because it is contrary to what is right in the universal order. To resist it and to continue to apply effort in this direction of failure, provided this is done without the use of coercion on others, will continue to yield no benefit and produce only a loss. When free from coercion, this occurs naturally and it is how the mind learns to communicate with its universal order, its greater reality. When the mind can consistently succeed to materially yield its desired objectives and can do this with less error, the benefits of the universal order materialize within its reality. Such is the power of social freedom. The social guardians must be conscious of this, because it is their responsibility to make this power part of their reality and it is their responsibility to make the world free even for those individuals whose level of mental development has not yet allowed them to know this. Given the privilege of being treated as human beings, and being allowed to experience the consequences of their current reality, they will learn it in time. As the level of consciousness rises throughout the world, the gulf that now exists between those individuals who are conscious and those people who are not free in their minds will ultimately diminish and disappear altogether. Then, the world's societies will become more free naturally and the world will become more free to be naturally itself. Thus, the conscious mind must learn to distinguish between what is myth and what is reality. Actions forced in the face of failure regardless of resistance are false. If reality consistently fails to materialize a given objective, then the methods applied towards that objective are in error. To perpetuate their application is then to perpetrate a social myth which only seals off society from its reality. It becomes negated by that myth from what is natural and twists into its place what is unnatural. We need not fear the universe; it will not betray us nor disappoint us. But, if we no longer fear it, we must respect its reality. The universe will not materialize for us what is against our human identity and what is contrary to its universal order. What is reality is what we can do, what forms through our creative touch, and what is possible through our agreement both with reality and each other. When we do not force reality through coercion, what we do is what is real and what is endorsed by the universal order; it is also what is real in terms of our human identity. It is that simple. The society of Habeas Mentem can be reduced at its simplest to an equation: When we do only through agreement, when we obey the Law of Agreement, we are most free. When free, as we do, so we succeed in society only with what is possible and fail with what is impossible. What is possible is the action the universe materializes in our reality and what is impossible is what it rejects. Thus, how we do successfully when most free is how the universe materializes our social reality in terms of itself. It is how works the universal order within our Earthly reality in that free society. What develops from this society is then the entry through which we progress into our next level of human development and through which we enter into the universal community of conscious man. When that equation is made possible by society's guardians, society becomes as it really is itself. Thus, it matters little what form is the society in which we inhabit. Some societies are very old, venerable in their identity by the countless generations who had lent it their spirit through the centuries. Others are new and bold and, if still largely untried in terms of history, are already successful in their creative contributions to our world's reality. It is not for the conscious mind to change these. These societies are real images reflecting the real mind of their individuals as a people. The color and richness of each world is what lends the universal human reality such a wealth of spirit, and these should always be encouraged to be themselves. We can be different; we need not all be the same. There is no harm in this diversity of human identity if we can universally learn to respect ourselves and one another. Our reality is every bit as valid as the reality of another; if we are different, it is only a reflection of the richness of a universe that can be different for each one of us.
Nothing need change. The society of Habeas Mentem is not a radical, physical or political
change of its social structure. Things go on much as they had done so before. The same institutions, social mechanisms, laws, the same
social characteristics can prevail as they had
before. Ours is not a mission to change the world, only to insure the inviolability of the
free conscious mind; the world will change of its own when it is ready. All that need change is an awareness that each person has a mind and
that as he or she is in that mind, as it is defined within its personal real identity, is how that mind is in the universe and how the
universe materializes its reality in response to that mind. What then changes is that we become aware of ourselves and of the definition that
allows that awareness. What will change in society is where there had been cruelties, inconsiderateness, barbarism, and wanton
destruction. These will increasingly become characteristics of a less conscious past not becoming of the new free individuals. Such
awareness, once firmly established, takes firm
hold of the social reality which cannot be relinquished by the conscious mind. A free
individual knows why he or she is free, knows the value of this freedom, and does not weaken in the face of adversity when this freedom is
challenged. A conscious mind knows reality and knows what is falsehood. It knows these because it is conscious of the fact that in
the real world falsehood fails to materialize. That Thus, as conscious minds, we do not seek to conquer, nor to convert, nor to lie and corrupt. We do not seek to change the world. When it is ready, the world will change of itself. What we seek is that we not be trespassed against, that we have the right to be in our mind. To the conscious mind, to be trespassed against is intolerable; unfree, it cannot be itself. Itself, it succeeds in materializing a world whose success we have hitherto but had fleeting glimpses of during exceptionally creative periods of our history. We tend to judge past events of history by a chronology of conflicts and wars. In fact, we had progressed in spite of these and their drag on our human development. The human progress that had brought us forth from more primitive times into the present has been a history far richer than that of our human conflicts. Against sometimes heavy odds and great obstacles, the mind human inched forward through the works of countless and obscure individuals. Through labor and intellect, they had precariously carried the world forward into the advances of the present. If there were sudden bursts of genius, these were but beacons to light their way; the genius is powerless without the endorsement of the minds and acts of many individuals. History was made not of great battles and great deeds but by those countless individuals who persisted in living through it all and who overcame their suffering each in his own way by his own ability. That is how is brought change into the world; it is only this form of change that is truly constructive and creative. It is not for us to convert the world; it is only to help make us truly as we are; then, the world will convert itself. Nor is the conscious mind conquered; it does not submit. The social guardians are those who are forever vigilant of the safety of their world and conscious of the forces of their society. They tolerate the presence of all other societies, but they do not tolerate another's aggression. Aggression is an unconscious act, and it is the responsibility of the social guardians to guard against the trespasses of the still unconscious mind. A mind confident in its knowledge, and aware in its reality, is not afraid of aggression. It finds it loathsome, revolting, and acts directly to repel it. It repels it swiftly, efficiently, almost clinically with the least shedding of blood. War is not to be a tool of diplomacy, rather it is a cruel failure of understanding, a failure of diplomacy. It must be entered into only if no other avenue is left open. Once entered upon, it must be fought with total determination and conviction and the full power of the free mind. It is not to be entered into casually or thoughtlessly; but, once engaged into it must be executed swiftly and efficiently. The unconscious mind is not heroic and generally will not attack where there is strength; however, if it should attack, then it must be repelled. The constant vigil of the conscious mind against those circumstances that could result in attack are a severe responsibility towards the well being and survival of its society, and steps should be taken far in anticipation of conflict to avoid war. But, if these fail, battle must ensue. Whether the war is then fought through vast military mobilization or through covert activities, it must never be fought halfheartedly but always fought to win. The aggressor will not seek to trespass into where there is material and spiritual strength, and these are the conscious mind's first defense. But if society is attacked, anguish and bitterness must be held back and, as a last resort against the unconscious mind, the aggressor must be destroyed. Those are the hard responsibilities of the conscious mind. If the mind is to be free, it must be aware of them. It must never weaken in its self awareness, for that is its primary real defense. So protected within the borders of its society, it is then free to pursue its greater development as a sensitive reflection of the universal reality. As the mind seeks itself in its greater identity, as the world's reality begins to reflect more clearly the creative force of the presence of a newer, more conscious human being, as we progress in spirit, the ferocity that has characterized the state of the present world will become subdued. The social wilderness will become tamed by its greater human image within the universal order. The darkness that had filled the planet will give way to a new light, to a new "I", to a new "I am". What had at first been but a cognition of the self, and later had become a recognition of one's being, to think, had now risen to the consciousness of one's being within reality in an infinite universe. The mind can think itself, become aware of itself in reality and think it, as the universe's reality is thinking of it. The spirit that had moved us long ago to say "I am" now moves us into a still higher awareness: "I am conscious". "I am that I am". If our past world had been directed by only "I am", our new world can now become directed by a still greater: "I am the reality that is my being". "Free, in my mind, I am in the image of the infinity that is my human being". Then, the reality of our new consciousness, fully human, is the reality that has the power to propel us into the next level of our human development where we can say: "I am my human being". Then, all reality can become charged with the energy of our new consciousness, there, our new human identity, and what had been but a small physical world lost in a great universe can become a planet conscious of a universe become conscious of us. Then, more conscious of our new human being, each one of us, the universe becomes more conscious of us. In "I am my human being" we become new man, new woman, and our planet becomes a new identity within the natural order of the universe. This is in our power to achieve. It is that simple, though it is infinitely complex. Reduced to its simplest, it is but a matter of individually reaching out for it, of choosing it. Can we achieve it now, or do we wait until we are more confident in our being? The answer is entirely ours. We need only to have the right to choose, the rest will follow. Whether we choose now or later will always be reflected by the universe both in ourselves and in our social order. Reality will work with us if we choose it, and it will work away from us if we reject it. The universe will always reflect how we affect it; if we do this consciously, free in our identity, it is how the universe will affect us. Then, we will be the universal materialization of a society conscious of the liberty of its individuals, as a society conscious of itself. "Who are we?" We are how we occupy our personal space in time in reality, our personal identity; and we are as a society, as a planet, universal identity. If we fail to choose freedom and instead still negate our identity through coercion, then those forces that define the universal order within our social order will be equally negated and our planet will also be closed to the consciousness of other worlds. If we live in darkness, then none dare approach us, for life here would be unhealthy and dangerous. To reach out into the universe, we must consciously choose those values that reach out to us, that define the life of our being, those that render us truly human. If we reach out for freedom, for gladness, for goodness, for kindness, for compassion, for responsibility, for fairness, for honesty, for all those things we love and are beautiful to us, then how the universe reaches out to us will be equally true and beautiful to us. We are on a threshold of an exciting and great new adventure as a human species. We are on the verge of being accepted into a new dimension of reality where our vision can be raised to a new spiritual revelation, to where we can open our eyes to the vision of our soul's Creator. It is a big universe and we are a great people, and what we have in us the power to follow can open before us great dimensions of our infinite Living Reality. If it is in our power to achieve this, it is not so strange. In our minds, we are the human beings. It is our identity. In the space-time relationships that are the interrelationships of Life, we have the mind. Imagine an idea that can think itself. We came from there. ***** |