In 'The Discoveries of
Art' in Arthur Koestler's 'Janus:
A Summing Up', the author talks about the expression 'reculer
pour mieux sauter' where a temporary regression to more primitive
and uninhibited levels of ideation is followed by a creative, forward
leap. Koestler says that disintegration,
reintegration, dissociation and bisociation reflect the same
pattern. He sees this draw back to leap; playing not only a crucial
role in mental creativity, but also in the creative evolution of
higher life forms.
The disintegration and dissociation of Koestler's
theory seems to be paralleled in the problems and crises that we
are facing on the planet today. The planet and our very lives are
disintegrating due to all the problems that we are facing in global
society; pollution, over population, wars and destruction of resources.
At the same time this integration gives rise to hope. This is because
we are living and therefore go against the law of entropy and surely
disintegration and dissociation can only mean that we are looking
towards an integration and a creative leap on a higher level of
being and in higher levels as regards to ways of thinking, ways
of creating and technology.
The Intuitive Leap
An intuitive leap which creates a new theory or
a new form of art is an indefinable form of beauty. Koestler remarks
that the greatest living English physicist, Paul Dirak went even
further with his famous pronouncement that it is far more important
to have beauty in one's equations than to have them fit experiments.
He quotes from Keat's 'Ode On a Grecian
Urn'; "Beauty is truth, truth beauty," "That
is all Ye know on earth, and all ye need to know".
Evolution by Domaine Shift
Fred Hoil is of the opinion that life can not
have arisen by chance and believes that the complex order of primitive
amino acids in the early history of the earth was catalysed into
life by the arrival of genes in the form of bacteria from outer
space. Fred Hoil looks at the concept of punctuated equilibrium
in the evolutionary process. In this hypothesis extra ordinary jumps
in evolution and creative change in living organisms occur as great
leaps. And Fred Hoil thinks that these leaps come from further input
of genes from outer space.Perhaps this is not the case and perhaps
it is possible that mind force can affect the organisation and catalyse
change within a primitive soup of amino acids.
The reasoning behind this statement is:
- That the creation of life is not a random
- The creation of life is purposeful.
- The totality of the universe is alive and
the inorganic phenomena which we see around us, whether it be
specks of dust or galaxies are the building blocks and environment
of the life process itself which is omnipresent.
- Consciousness is the prerequisite of aliveness
and it is this consciousness which expresses itself at times in
material scientific laws or in the reciprocal maintenance of the
life support system of the symbiotic process of the biosphere
or planet itself.
- If the planet is alive it surely is not unreasonable
to think that other planets could be alive in their own particular
way and also total systems of galaxies and stars and suns could
- It is hypothesised that the consciousness
itself of the total universe whether it promotes itself through
inanimate laws or through the creation of life is infact total
unavoidable and permeatating through and therefore by its very
nature if concentrated sufficiently on a embryonic planet would
create through the action of focus mind, living forms from the
very basic building blocks of amino acids themselves.
- Focus mind involves wisdom, knowledge and
- We know that the mind and the body are interconnected
and integral and that the mind can heal the body, as shown be
people curing themselves of incurable illnesses or even cancer,
through the process of meditation and visualisation.
- Our genes are continually being modified during
the course of our life by our attitudes, the way we deal with
stress, the food we eat and our basic behaviour. Thus we can reprogram
our genes and thereby effect our bodily hibutis, our constitution
and our mobility.
- Human beings are microcosms of the macrocosms.
- It is therefore rational to suppose that the
consciousness of the microcosm can influence its body in a way
similar to the way our minds influence our bodies.
- It is therefore possible that the focused
mind of the macrocosm can influence the developing life through
the creation of life on an embryonic planet.
- The question is how does this process occur?
It is not just simply the old Testament version of God creating
human man and women. But is the process of greater subtlety than
this and obviously of greater complexity.
- In experiments in quantum mechanics the consciousness
of the experimenter influences the result of the experiment.
- It is obvious that in advances in science and
technology that the consciousness of humankind as a whole is being
enhanced. As on a collective basis we are seeing further and further
into the universe as the creation of computers and analyse of
light and speed, complex equations and picture all kinds of possibilities
in design technologies. We can communicate throughout the global
instantly. We can observe ourselves through television. We have
enormous facilities for self destruction. We are gaining more
and more knowledge into the genetic basis of all living creatures
and the ability to modify and change living organisms. All this
represents the growth of consciousness and the ability to change
- All this combines in knowledge, in clarity
and the ability to do information processing and the ability to
coordinate and integrate information and the ability to begin
to create different life forms are becoming a reflection of the
universal mind. It is only a faint reflection, but the frame work
of laws that we are beginning to perceive is like the technology
that universal uses in its absolute manifest creativity.
- Our minds are therefore leaping to a greater
wholistic and global understanding of life and although there
may be disintegration and dissociation around us this very chaos
is creating the cause for the reintegration and creative leap
that can enhance not only the human race and its beingness but
the beingness and totality of the planet. An intuitive leap which
creates a new theory or a new form of art is an indefinable form
Koestler then points
out that the human adult resembles the embryo of an ape rather than
an adult ape, quoting Bolk's pioneering work. Bolk says that in
both the Simian embryo, and the human adult, the ratio of the weight
of the brain to the total body weight is disproportionately high.
Other embryonic or foetalised characteristics in adult man are also
mentioned, such as the absence of brow bridges, the scantiness and
later appearance of body hair, pallor of the skin, retarded growth
of the teeth, and a number of other features. Koestler says that
the missing link between ape and man will probably never be found,
because it was an embryo.
Koestler is of the opinion that paedomorphosis
or juvenilization appears to play an important part in the grand
strategy of evolution. Perhaps what we are seeing here is evolution
by gigantic leaps rather than slow increments.
It is interesting to see the emphasis placed on
the child in this evolutionary strategy. For it has always been
thought that the child is our nearest connection with the soul.
The Child in Man
Emmerson in 'The Oversoul'
says, "We are often made to feel that there is another youth
in age than that which is measured from our natural birth. Some
thoughts always find us young and keep us so. Such a thought is
the love of the universal and eternal beauty. Every man parts from
that contemplation that it rather belongs to the ages than immortal
life. The least activity of the intellectual powers redeems us in
a degree from the conditions of time. In sickness or in langour,
give us a strain of poetry, or a profound sentence, and we are refreshed,
or produce a volume of Plato or Shakespeare, or remind us of their
names, and instantly we come into a feeling of longevity".
What is being said here is that the power of words
and the power of creative thought to inspire and motivate humanity
and to enhance beingness in the greatest possible sense. As we enhance
our beingness we become more in tuned with the eternal universal
Tagore in 'The Crescent
Moon' writes, "I wish I could travel by the road that
crosses babies' mind and out beyond all bounds, where messengers
run errands for no cause between kingdoms of kings of no history;
where reason makes kites of her laws and flies them, and truth sets
fact free from its fetters". In 'The
Child Angel' he says, "Let them see your face, my child,
and thus know the meaning of all things. Let them love you, and
thus love each other. Come and take your seat in the bosom of the
limitless, my child, at sunrise, open and raise your heart like
a blossoming flower, and at sunset, bend your head, and in silence,
complete the worship of the day".
It is the innocence, spontaneity, truth and honesty
of the child that will save humankind, because each of us are children.
We have been children once and we are still children of the universe
and children of the universal mind. We are young in terms of the
universe, barely a blink of an eyelid and therefore we have tremendous
potential like flashing lights upon a stage. Our lives flicker by
and our suffering and our experience, our knowledge and our technology,
our wisdom and our understanding compliment the enigma in which
we are part and gradually we begin to see our very origins and our
very connection with the essence of eternity itself.
The Renaissance of Humanity
In the 'Psychology of
the Trickster Figure' by Jung, Jung states that when a primitive
or barbarous consciousness forms a picture of itself on a much earlier
level of development and continues to do so for hundreds and even
thousands of years, undeterred by the contamination of his archaic
qualities, with differentiated highly developed mental products,
then the causal explanation is that the older the archaic qualities
are, the more conservative and pertinacious their behaviour. He
sees the motive of the trickster figure archetype as being an example
of this, and agrees with Rodin that the history of civilisation
is largely an account of the attempts of man to forget his transformation
from an animal into a human being.
In mythology we have the symbols that carry the
spirit forwards. Mythology deals with the rights of passage and
expresses the human dilemma with vast paramonic symbols. The understanding
of mythology in our very nature enables us to retreat to the causal
zones of the psyche and seek for the primary springs of human life
It appears a tragic comedy that our world yields
but one ending of death and disintegration and it is this tragedy
which seems to spilt and shatter immortal frame.
In yet we see transformation and the heroic return
occurring when every human being is born into this world. It overcomes
that separation, that primary separation from the mother and from
the eternal womb. In the heroic myth the hero goes to the depths
of the soul and overcomes fierce obstacles and returned resurrected
with revitalised powers, strong and unconcretable. So the hero's
venture is one of separation, initiation and return. The immortal
return of the hero is found in the alchemist search for the philosopher
stone that can change base metal into gold, or create the immortal
exa of life. It is expressed in the Buddha's tears of amrita or
tears that expressed in joy of the understanding of the eternity
The struggle of the Buddha is the struggle of
the humankind for their immortal soul. It is a search not for God
outside, but for the divine within.
Because our base animal credence expressed in
the dark regions of our psyche perhaps camouflage the immortal elixa,
or the bright jewel, or the divine origin from which we come. Perhaps
this divinity itself is what distinguishes human beings from animals.
Perhaps just as the child and the ape speaks of humankind the child
in humanity speaks of divinity.
So somehow or other we are seeded with divinity
from a source unknown and conceivably this divinity can not be expressed
through atoms or molecules or physiological or anatomical systems.
Although these structures can be an expression of divinity.
There was a God of retribution and anger Yaweh
who expelled Adam and Eve from the Garden of Eden. This Yaweh God
chronologically occurred about 1000BC and this God is judgmental,
suspicious, angry and retributed and yet there is an older religion
that transcends this duality that creates everything into black
and white, good and evil. This old religion is based on the God
of the forefathers. Literally expressed as El Sh d i (Shod Yaweh).
This God is known to this day by people of Iran as the God of Bliss.
And it seems to have its origins from the ancestors of the Semantic
races and races of Persia and connected with Zori Aster.
If we are divine and if we have experienced divinity
in the distant past, we must still have that divinity within us,
which can be expressed not only through what we say, but also in
the very structure of our bodies and the more we can recollect that
divinity within, the more we can revitalise and rejuvenate our bodies.
In his book on 'Primal
Health' Michael Oden looks at primal health around the critical
and crucial time of our life, which is in the womb, around birth
and around breast feeding. It is then that the immune system, the
hormonal system and the primitive brain are formed and reach maturity
and that our biological computers are programmed for life. Everything
that happens at this time has an influence on our basic state of
The point he makes is that the whole body is an
integrated unit, particularly the brain, the hypothalamus, the endocrine
system and the immune system. He sees the diseases of Western Society;
depression, alcoholism, cardiovascular disease, schizophrenia, obesity,
rheumatism, allergies, auto-immune disease, viral disease and cancers
as all being a symptom of the weakness of disturbance of this primal
adaptive system. In particular he sees the helplessness, hopelessness
and inhibition of action caused by the birth trauma as being related
to future illness, as this catastrophic situation in the primal
status of the baby leads to inhibition in the production of prostaglandins,
particularly prostaglandin 1, and an excessive production of cortisone.
Perhaps our deep rooted fear of death is intimately
related to our past experience. Experience of birth trauma. We are
also aware of how human beings can cure themselves of incurable
illness, through the ability to work with their mind powers. People
who have overcome severe illnesses and cured themselves seem to
have an aspect of divinity about them.
In bio feedback experiments the individual who
contacts the divine within themselves seems to have a profound effect
in creating deep relaxation in all physiological variables being
measured. It is obvious that someone whom cures themselves of cancer
has modified the genetic structure of their body, so divinity must
be a quality that transcends our physical domain. Rather then being
relegated to the realms of myth, it should be looked at with practicality
Examples of work that can lead to us uncovering
the divinity in ourselves include psychoanalysis and psychotherapy,
the work on rebirthing by Leonard Orr and Sondra Ray, the "Metamorphic
Technique" and the work of Doctor Gerald Jampolsky in attitudinal
healing. Both the metamorphic technique and attitudinal healing
deal with the life force inherent within the human being.
To go on a quest, to have a mission larger than
our individual families or society in which we live in, to search
for meaning within ourselves, to work at our human potential, to
search for spiritual paths that suit us, to express our deepest
selves and to seek for the meaning in our dreams and in our very
behaviour is the way of the sage, the way of the master.
Without exception every human being on this planet
at this time, in their particular life path, has but one quest and
that is to seek the divinity within themselves and to express themselves
in a more complete and whole way. With this respect, as a race,
on masse, human beings are now searching for the Golden Age within
Perhaps that is why more books have been written
about This Age of Bliss and Transcendence and Completeness.
In his 'Metamorphosis'
the Roman poet Ovid, said the first age was golden. In it "faith
and righteousness were cherished by men of their own free will,
without judges or laws. Penalties and fears there were none, nor
were threatening words inscribed on unchanging bonds. Without the
use of soldiers, the people, in safety, enjoyed their sweet repose".
In the 'Mahabaharata'
written in the Hindu-Brahamanic period, it says that "the Krita
Yuga or Golden Age was so named because there was but one religion,
and all men were saintly. Therefore they were not required to perform
religious ceremonies. Holiness never grew less, and the people did
not decrease. The Krita Yuga was without disease, there was no lessening
with the years. There was no hatred, or vanity, or evil thought
whatsoever. No sorrow, no fear. Being all like gods, they ascended
to the sky and returned at will. Self-subdued, and free from envy,
they beheld the gods and the mighty prophets and had a clear perception
of all duties. They lived for a thousand years".
Chuang-Tsu belongs to a period three or four centuries
before Christ. He was a disciple of Lao Tsu. In his writings on
the Universe, he says, "In the Golden Age, good men were not
appreciated, ability was not conspicuous, rulers were mere beacons,
while the people were as free as the wild deer. They were upright
without being conscious of duty to their neighbours. They loved
one another without being conscious of charity. They were true without
being conscious of loyalty. They were honest without being conscious
of good faith. They acted freely in all things without recognising
obligations to anyone. Thus their deeds left no trace, their affairs
were not handed down to posterity".
In Philadelphia, the birth place of the American
Revolution, Glenn Doman, has established the now world-famous Institute
for the Achievement of Human Potential or the Better Baby Institute.
Doman states, "You provide the baby, we provide the better.
Every child born has at the moment of birth a greater potential
of intelligence than Leonardo Da Vinci ever used. The magic is in
the child. More than a quarter of a century ago, as a tiny band
of us treated profoundly brain injured children, we stumbled over
the clues as to how things may someday be for the well children
as well as the brain injured and remembered the very h\night, or
more accurately the early morning hours when we first dreamed the
dream. Now they stand before us, better in the reality than in our
most extravagant dreams, and we know them for what they are - Renaissance
children - children for all seasons".
The core of Doman's belief is that the brain can
grow from simply being used and the children in his school have
constant intellectual stimulation and stimuli from all kinds of
artistic sources, constantly from conception". This means in
the womb as well.
Ashley Montague in 'Life
Before Birth' states, "The basic fact is simple. Life
begins not at birth, but at conception. This means that a developing
child is alive, not only in the sense that he is composed of living
tissues but also in the sense that from the very moment of conception,
things happen to him. Thus from the very start, the being is there
to actualise his own true nature, and this is occurring even during
the process of growth in the womb.
We all have the ability to recuperate and renew
ourselves in ways which we cannot even imagine and this is surely
due to the vastly underestimated scope and understanding of who
we are. What the basic nature of a human being is. What our true
self is and what is really the nature of life force.
The child within us is the source of renewal and
rebirth. The child within is the essence of our true nature and
the build of a new society and a new age. It is the child, perfected
and unblemished that created the Golden Age, and this child when
functioning completely integrated the totality of our primal brain
and our primal structure and the integrated circuit of the hypothalamus
pituitary endocrine system, immune system and primitive brain.
The child in us is not primitive, animal like
or savage, but is uniquely divine and special. The trickster figure
preventing us from recognising our savagery is the creation of a
Victorian male dominated parochial critical society. We may well
have an animal ancestry but the essence of our beingness is none
other than our divinity expressed as the brilliant jewel like child
within, camouflaged by the barriers of our contemporary society.
As we get back to seeing ourselves as children
of universal mind we can become reborn to a new world and a new
paradigm of reality and at the same time begin to manifest a golden
age within our very lives of our here and now.