DESCRIPTION OF THE
PSYCHIC WORLD
c1954.
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In
this course of lessons we are entering upon a description of the psychic
world, as well as a description of one's own psychic nature.
I believe that it is in order for us to have a clear
understanding of how to operate and function in the psychic world, because
that is the level the average person functions on more than on any other.
Those of you who are conversant with modern psychology and advanced
psychiatric procedures and practices know that those in that profession
label the unknown realm of consciousness "the unconscious."
In our School we set up a referent for the label "the
unconscious," by describing how we thingify;
that is, the process of thingification.
This is the basis for the use of the word "unconscious."
Our literature is replete with a description of this
process. In
our work in semantics on conscious abstracting we have thoroughly and
effectively covered how the neural system cannot function fast enough with
its afferent-efferent arcs to register the intervals between the frequency
impulses. As a
result, the frequencies registered are grouped together like a continuous
stream. Out of
the 'failure,' or better stated, out of the inability of the neural system -
the sense receptors, sense faculties - to function fast enough for the
afferent-efferent responses to register the intervals between impingements,
the impressions are grouped together.
When we apply this to seeing, an image or picture is formed,
then the image or picture is identified with that from which the original
wave-frequency is reflected.
Therefore, we look upon a dynamic process as static, as an
'object,' a 'thing.'
In
this unconscious identification of images in the psychic-consciousness with
the original dynamic process from which wave-frequency is received, we give
values to 'objects,' and 'things' - and then react according to the quality
of the values given - until there is an enormous edifice built up through
the complexities of thingifying.
The Buddhists called it "samskara";
the Hindus, "maya," the ancient occultists, "the Veil of
Isis." The
Christian Scientists called it plain illusion, but with this difference:
they identified the illusion with the dynamic process and
denied both;
thus denying the Reality.
Through this identification of illusion with the dynamic process,
they tried to find some 'other' world - a 'spiritual world' - to take the
place of this 'material world.'
The struggle to get away from the 'material world' in order
to be 'spiritual' is ancient.
They did not know that 'material' and 'spiritual' are just
polar opposite words, and that they were 'objectifying' - reifying - words
in order to arrive at the Truth.
This imposed a terrific contradiction to that which we call
life-facts, which means the way we actually function.
This point, briefly reviewed, is one of the most difficult premises in our
School for beginners to grasp and understand.
This fundamental point is one that sets us aside from all
metaphysical (or metaphysling) fraternities.
Once one understands the abstracting process and can see
this world as a dynamic energy system, occultism
and mysticism disappear;
because both are a sort of flight from 'materiality' to
'spirituality.'
In our School we have no 'materiality' to get away from and no
'spirituality' to get into.
We try to see this world as it is in itself, and that puts
us on a factual basis.