Serialised book: “The Subtle Dance” – 8th instalment

Part I: The subtle side of reality

Free from dogma

Spiritually advanced individuals don’t need an elaborate vision of existence. They are not obsessed with rationalising everything. They take the flow of life as it comes, experience intuitive guidance and have full trust in the universe.

Many of us, however, are caught in the net of conformist thinking invariably presented as rational, but in fact revolving around highly questionable theories.

If we step back and consider things from scratch, we have to admit that we “know” precious little. All we can say for sure is that something we can call “I” is partly conscious. Conscious of being. Conscious of experiencing sensations, emotions and thoughts. Conscious of the apparent existence of other creatures. And that… is about all we can say for sure. That is the “base line” of what “we know”. Anything beyond that base line is pure conjecture. Just hypotheses and beliefs. In other words is anybody’s guess.

Is it wise to accept as gospel society’s official guesses? Philosophy, science, religion; all rest on assumptions. And very narrow limitative assumptions at that. When you probe into them without any preconceived idea, they turn out to be surprisingly devoid of solid logical justification. And most people are completely unaware of these assumptions and of the extraordinary narrowing of perspective that they imply. In previous chapters we drew attention to the postulates implicit in official science, such as repeatability of phenomena, meaningful demarcations between domains, human scale of observation and absence of conscious intention. We questioned their logic and showed how they were used by rulers with an agenda of mind control to prevent potentially powerful ideas from being properly considered and researched.

In part two we shall take a fresh look at world history through to the present crisis and expose judgemental premises widely propagated in society: human primacy, individualism, competition, struggle for life, survival of the fittest…. None of these ideas can be justified. Yet all of them have been forced onto people’s minds as godly truths for generations. But if you leave these false hypotheses aside and consider humanity’s situation, you can see as clear as day light that attitudes and actions consistent with the dominant world view are no help at all. And not only are they no help and offer no solution, in fact they are the problem.

That is why we have to free ourselves from the dominant world view. If we take on board observations of the subtle side of existence a completely different perspective opens up. “All there is” appears as an infinite oneness endowed with energy, information and consciousness, with unlimited interactions, with no boundaries or separations. A continuum of infinite potentialities steeped in absolute love and harmony.

Do such assumptions “feel” right? If they do, that doesn’t “prove” anything, but it’s a signal that something within us, deep in our unconscious, profoundly likes these premises. That is not quite good enough, however. We need to test the coherence of such a tentative holistic world view.

From the widespread evidence of synchronicities we can be pretty confident that intent exists in the big all there is. But we don’t know who or what manifests intent: just our own higher self, the whole consciousness field or some godlike being?

Going back to the base line, in everyday life we tend to experience our “I” as separate from everything else. Can that be squared with the idea of oneness without boundaries and separations? This apparent paradox is worth serious consideration. Let’s begin by realising that our physical body isn’t as closed and separate as one usually imagines. We can all observe that our nails and hair retain roughly the same appearance even though they are actually renewed every so often. We know that dead skin is regularly replaced by new skin. In fact almost all types of cells within the body die and are replaced by new ones. And the human body contains many more cells belonging to guest microorganisms like bacteria and germs than cells that are actually part of the body. In other words, more than half of us, physically, is not “us” but a crowd of other creatures forming an eco-system within us. These creatures constantly exchange complex information between them and with our own body. Like our own cells they emit and receive electromagnetic fields and respond to chemical markers. The orchestration of the ballet of all cells – ours and our partners’ – is nothing short of miraculous. And the ballet is danced at a lower scale too. Atoms within living cells get replaced by other atoms of the same element, and the rates of replacement vary according to the elements and the types of cell. And things are even more in flux further down the scale ladder, in the realm of elementary particles. These, according to physics, are continually moving in a way that is beyond ordinary comprehension.

From all of this, one thing is clear: “I” can in any case not be regarded as a stable solid material entity. It looks more as if some piece of smart software ensures that ever changing elementary particles, atoms and cells keep reorganising themselves into something that is “I”. That smart software enables a complex eco-system of germs, enzymes, bacteria and human cells to live and thrive together through astoundingly clever exchanges of information involving electromagnetic signals and chemical flows. And the electro-magnetic fields involved are not only those produced by cells within our body but also those generated by planet earth or coming from the cosmos. So “I” is not closed and isolated, but is a totally open system, continually involved in myriads of interactions with the rest of the universe.

Let’s now consider the idea of absolute love and harmony in all there is. Why should we believe in absolute love? Partly because people who have been on the edge of death say that they could sense the power of love. Partly also because mystics who experienced transcendence reported being overwhelmed by total love. And mainly because it makes us feel warm and less fearful. A feeling that can’t be in our mind for no reason.

But we have to face the thorny issue of evil and suffering. The obvious existence of a dark side spoils the rosy picture of love and harmony. Or does it? Some traditions offer metaphors of light and darkness being inseparable. You wouldn’t see light if there was no darkness. And you wouldn’t recognise love, benevolence and joy if you hadn’t experienced nastiness and suffering. It is difficult and probably pointless to try and justify the dark side of existence. The fact is that it is all around (at least in human society) and we have to find some way to deal with it without losing faith in pure love and harmony. There is a dark side, we don’t know why, but it can be transcended.

We call it dark, and yet we don’t have to cast moral judgements, like most religious traditions do. There may well be dark entities floating in the big field of consciousness but we don’t need to label them “bad”, and regard them as enemy to be beaten off and rejected. Why not regard them as simply “misguided”, temporarily misaligned with Source, but still part of oneness, like everything else, and therefore worthy of love and compassion like any other creature or entity.

This idea isn’t a piece of gratuitous metaphysics. It is actually implicit in the very practical work of therapists applying spirit release on people suffering from unexplained serious mental or physical conditions. These practitioners operate differently from exorcists appointed by religious authorities who endeavour to get rid of entities in a confrontational mode. Spirit release therapists seek to free their patients from entities attached to them but they do it by encouraging the entities to move on towards the light, by giving them recognition, compassion and love. And the fact is they get effective results increasingly acknowledged by conventional psychotherapists. So the assumption of absolute love and harmony is actually consistent with experiential evidence.

Looking at existence from various angles it is clear that a holistic world view diametrically opposed to materialism is congruent with serious theories in different disciplines and consistent with a vast body of observations. But huge questions are left open that science cannot begin to answer. At some point we not only have to leave science, but give up linear step by step reasoning altogether to embrace pure holistic intuition. Given all the experiential evidence available such a move is totally rational.

Yet most of the scientific establishment refuse point blank to go down that path. Why? Frankly, how can pundits of official “rational thinking” maintain the charade of no intent in the universe, of things structuring themselves into plants, animals and humans through blind evolution guided by chance and soulless “laws” magically emerging from nowhere and remaining constant in all circumstances? How can official medicine sustain the fiction of the human body as a machine, a biological robot to be maintained against mechanical wear and tear and kept in hygienic conditions away from germs? How can intensive agriculture persist in treating soils and animals as mere mechanical and chemical throughput of crude industrial processes? There is so much clear evidence of the complete inadequacy of mainstream materialist thinking that the question arises of how that system of thought can still be embraced without shame and embarrassment by intelligent people in all positions right through to the top.

These people go about their lives trapped in the belief system society imposes on their minds. At times they may call intuition some emotional thought triggered by their ego, but such impulse has nothing to do with genuine connection to Source. Anyone who tries to run his life relying only on the dry reasoning intellect is lost. The contradictions and confusion of our visible world are simply insurmountable. What do you do when you’re lost? You turn to someone hoping he will show you the right way. And you follow. You follow because you think you have no choice.

Most people believe they have no choice. They live in confusion and fear. Mainly fear of death, i.e. of the end of their elusive personality and ego. They see harshness and dangers everywhere. When leaders promise some measure of protection they give them their total allegiance. And they stop thinking by themselves, save for trivialities. In their eyes the system must be right, because it is so strong. And their little “I” feels so weak. The system impresses by its power and appearance of knowledge. Institutions dispensing official knowledge are impressive. And their experts – scientists, doctors, psychologists, economists, lawyers, financiers…- are all intimidating.

If only more folks realised that most experts are probably intimidated themselves, but have learned not to let it appear too obvious. That is the social game which keeps the system in charge. At its summit you find characters whose mindset is totally geared to competition and very adept at disguising their fears. In their eyes any consideration of what makes sense, what is harmonious, what is kind, what is true, counts for very little. Various studies have suggested that a significant percentage of people at the top of the social and economic pyramid are psychopaths, i.e. individuals entirely focused on their own ego, with no empathy whatsoever for others or for anything alive. A possible metaphysical reason why psychopaths are found at the top of virtually every powerful organisation is that misguided entities have done a thorough job of infiltrating human minds and manipulating egos.

A number of people working in organisations where psychopaths occupy top positions tend to become what you might call secondary psychopaths. They weren’t natural psychopaths, but having to survive in an environment where psychopaths thrive, they become like them. They convince themselves that one has to cheat, conceal and manipulate in the competition game, and feel they simply have no option but to do it. Now and again we all display some psychopathic characteristics, because our egos are continually bounced, bruised and hardened by the competitive society. The result is that the pervasive vision of life as a hard struggle for survival appears corroborated by most people’s attitudes. And if you don’t go along with that vision and the sort of rash egotistic behaviour it implies you tend to be regarded as naïve and not to be trusted. With such social dynamics in full swing everywhere, opportunities for serenity and empathy are limited, and there is little room for connecting to Source.

Nevertheless, a significant undercurrent of awareness is growing today despite the conditioning and indoctrination forced on everyone by the system. And more and more people can see it and may be tempted to join the undercurrent. But a barrier of fear tends to stop many of them. Their minds are slaves of a system of thought. Deep down they may know that, and they probably know that the dominant system of though is fundamentally absurd, but that doesn’t give them quite enough courage to set themselves free.

That is about where we are collectively. A minority is very aware, capable of intuitive connection at times, and increasingly aligning their thoughts and actions with a vision of holistic consciousness. A wider group is the process of waking up, but the system is still too strong for them and still holds them in its grip. And the majority remains for the time being under the spell of the world’s rulers and of their way of thinking manipulated by invisible entities.

In this book we are going as far as we can with the rational argument exposing the flaws of materialist thinking and suggesting the merits of a holistic vision. But in the end rational argument is not what determines our beliefs, attachments and loyalties. Deep emotions, desires, fears, most of them hidden in the subconscious; that is what really moves or freezes the mind. But where do the memories of such emotions come from, where are they stored, how does our mind-body-soul system manage to retrieve them, often without our conscious knowing?

There is no clear cut answer to any of these questions. They touch on the very essence of the “I”. On the way the clever piece of software works that holds “I” together as an individual.

In the holistic vision we feel no anxiety to know the precise mechanics of “I”. It’s an open system interconnected with all there is. It is eternal, if that means anything given that the concept of time is probably a product of our narrow intellect.

To round off our exploration of the holistic world view we can take another look at this idea from fundamental physics that potentialities at sub-atomic level turn into actual occurrences only when an “observer” comes into play. At our level synchronicities, which we can all experience, are events with low and sometimes extremely low probabilities that nevertheless do occur and bring meaning to protagonists. And the so often observed law of attraction holds that events are prompted by thoughts and emotions of people concerned. Isn’t the connection with “potentialities” and “observer” at sub-atomic level rather uncanny?

In part II that follows we are going to use our fresh freedom of mind to take a critical look at history through to the current situation and examine the hidden mechanisms underlying humanity’s frantic race through the global crisis.

Copyright © Leo Foresta 2014

 

Serialised book: “The Subtle Dance” – 7th instalment

Part I: The subtle side of reality

More than five senses

The activity of our mind is continually fuelled by fresh information. But how does the mind manage to obtain information? We could visualise the mind as a kind of personal computer with data and software stored on a disk and flows of new data pouring through the well known five senses, and through more subtle channels. The five senses operate like systems of captors catching bits of information from the “outside”, processing them and sending messages to brain cells. For instance, the retinas of our eyes receive information in the form of electromagnetic radiations; the information is processed by neurones within the eyes themselves, along the visual cord and finally within the brain. Similar patterns apply for hearing, touching, smelling and tasting.

But not all lights, or sounds, or fragrances, can potentially be picked up by our ordinary five senses, far from it. For instance, only a very limited spectrum of electromagnetic radiations can be decoded by the visual system, the so-called “visible range” of frequencies. Radiations with higher or lower frequencies go through our bodies without being detected, though not necessarily without effects. Similarly our hearing system can only detect mechanical vibrations of a particular range. We can’t detect ultra sounds, whereas dogs can, nor can we hear the very low frequencies, which elephants routinely use in their own communication. The same kinds of limitations apply to the detection of molecules by our neuro-physiological system dealing with smell and taste, and to the sensing of mechanical contact through touch. As a matter of fact, we humans are walking largely blind and deaf through an extraordinary rich ocean of information, of which only small parts are accessible to our ordinary senses.

On the other hand we seem capable of accessing information in other ways than through the ordinary five senses. When we walk into a room and get a bizarre feeling which can be heavy and disturbing or on the contrary light and pleasant. Or when the telephone rings and we know for sure who it is before picking up or seeing the number calling.

In the mid 1980’s, at a time when I was still firmly caught in the materialist belief system, I had the opportunity to have someone read the lines of my hand. To my utter amazement the person read in my hand as if my mind had been laid open on the table, bringing up very personal stuff right back from childhood. He did the same with other people in the room, who were equally amazed. This happened in London during an alumni dinner of my business school. The psychic was an MBA, banker, member of the Conservative party. Not the type of person you expected to read in the hand. I had never met him before. We weren’t contemporaries at the business school. I asked him how he proceeded to interpret the lines. “I don’t really know, he replied, I just pick up things”.

Now, years later, after a fair amount of research on supra-normal phenomena and with some personal experience of non conventional techniques, I am beginning to grasp what he meant. Looking at lines in the hand, or holding a pendulum, or picking up Tarot cards are just modalities facilitating extra sensory perception. They help the mind get into a state where it is able to pick up information in unusual ways (at least unusual in our present culture) and to transfer it from the unconscious to the conscious. Take the example of the pendulum. You ask yourself a question and use a pendulum to help you to the answer. When your unconscious mind receives the answer, this causes your hand to move slightly and make your pendulum turn clockwise or counter-clockwise depending on whether the answer is “yes” or “no” (and in accordance with your “inner convention” for positive and negative). Similarly when you pick up a card from a pack your hand is guided towards the one card that carries most meaning for you at that time, and if a connected person is next to you, he or she can use his or her extra sensory perception to help you interpret the message in your context.

In line with our cultural habit of always trying to separate and classify, we can discern different phenomena involving extra sensory perception: clairvoyance, often technically referred to as remote viewing, clairaudience or remote hearing, precognition, telepathy, etc. In each case it looks as if the mind has access to information that it couldn’t possibly have obtained through ordinary channels. In the representation of the mind as a sort of personal computer the five “ordinary” senses appear like interfaces between the mind and the “outside”. But the idea of a frontier between inside and outside the mind is very simplistic. As indicated in the second chapter the very notion of boundaries is one of the simplifying assumptions underpinning narrow science. Science has no coherent model for what the mind is (as opposed to just the brain), nor for consciousness, nor for what reality is. What we call reality in everyday speech is only images, sound effects and other impressions produced and experienced within our mind. That is what we experience. From that experience materialist thinking goes on to make various limiting assumptions; it assumes a mechanistic universe with separate creatures each following its distinct trajectory in space and time. In the narrow vision derived from its limiting assumptions and arbitrary postulates, material thinking cannot conceive of phenomena that seem to abolish boundaries, distances and the barrier of time.

Some people calling themselves “sceptics” maintain that such phenomena simply don’t exist. The posture of total denial is well known to psychologists who have established that human beings have great difficulties perceiving, let alone accepting, anything that does not concur with their belief system. But while sceptics deny en bloc the possibility of all apparently unexplainable events, a discipline called “parapsychology” has emerged over the last hundred and thirty years or so to study a number of so-called paranormal phenomena. The declared aim of the discipline was to consider strange phenomena with the same “objectivity” that nineteenth century and early twentieth century scientists prided themselves to exercise when studying any facet of the natural world, even the most unusual.

In the early period, researchers in parapsychology gathered evidence by studying psychics or individuals practising the “divinatory arts” and by collecting reports on unusual events. They also organised experiments involving mainly “gifted subjects” and more rarely ordinary individuals. A number of studies and books published in the first decades of the twentieth century reveal the impressive amount of evidence gathered at the time.

The term parapsychology only began to be used in the 1930’s and gained wide acceptance mainly after the war. It indicates an explicit connection with psychology, because to be fully accepted, the new discipline had to comply with the methods of conventional science.

Superficially this seems fine, but it hides the fact that a mentality shift of great consequence had occurred in the sphere of science and research since the early part of the twentieth century. While many scientists of the olden days were free curious minds keen to discover and understand, scientists of the more recent era – say from the second half of the twentieth century – are first and foremost professionals of a scientific and academic community whose organisation and financing depend on governments and big business.

The work of modern scientists has to follow the agenda of powerful masters, and be in line with their worldview. Under that tutelage, conventional science has developed fairly rigid methods and protocols designed to keep research within certain general lines. For disciplines in fairly mechanical domains of science, having to comply with modern methods and protocols might not immediately appear to be too much of a problem. But it is a huge problem for a discipline dealing with phenomena whose very existence call the materialist worldview in question. Nevertheless, from the late 1950’s many researchers in parapsychology, anxious to be accepted by the wider scientific community, imposed upon themselves the requirement that the phenomena they were studying had to be strictly repeatable under controlled conditions, otherwise they couldn’t even be considered as taking place at all.

This self imposition had the potentially favourable consequence of creating a large mass of data concerning specific types of paranormal phenomena. However the specific types studied in this strictly formatted manner were not necessarily the most significant or the most useful.

In any case most parapsychology research carried out in various establishments throughout the world, including specialised departments of renowned universities, met with scepticism.

Endless discussions on methodology protocols and statistical significance of results obtained led parapsychology into a stalemate. In spite of their strenuous efforts, academic researchers in parapsychology have not, to this day, managed to be fully if at all accepted by the wider scientific community. When their claims of statistical significance of large scale studies cannot be rejected on the basis of faulty protocols, they are confronted to the (true) observation that small deviations from chance occurrence may be real, but are not much use for any application.

And yet, be in no doubt whatsoever: a number of the phenomena that are supposed to be investigated by parapsychology are very real, frequent and of major significance. So what went wrong with parapsychology as a serious discipline? In short, its proponents got themselves in a trap when they focused their efforts on trying to apply methodologies that are not fully suitable to the object of their research. For example, they would make ordinary people with no particular gift try and guess which of, say, six cards carrying distinctive drawings, is being turned over out of their view, and they would repeat this hundreds or thousands of times. If statistics of the experiment showed that guesses had been correct significantly more often than one out of six times on average they would point to a “statistically significant” indication of “remote viewing” by the subjects tested. But then they wouldn’t quite know what to do with such results.

By contrast, if we go back to the work produced in the early decades of the discipline, researchers weren’t confining themselves to endlessly repeat very restricted experiments in order to produce masses of data analysed statistically. Such repetitive large scale protocols shed comparatively little light because psychic phenomena concern essentially specific individuals with specific intentions in specific circumstances. We are dealing with the subtlety of consciousness, not with standard characteristics of robots. In that sense, parapsychology cannot be a hard science. Parapsychology is a subtle discipline requiring a mix of rigorous logic, intuition, observation and clever analysis, rather than statistical number crunching.

While academics in the discipline are pretty stuck, more and more people with a free mind build their own corpus of observations on supra-normal phenomena and are able to exchange on them through various forms of networking.

To give a feel of what non academic activity can produce here is a well known case of a practising clairvoyant who organises training classes. Interestingly she starts by encouraging her students to develop their capacity to describe events from their distant past, such as early childhood. At the beginning their descriptions tend to be rather poor and dull, but with practice they all manage to piece together more much vivid and detailed reconstructions of past events in their lives. Only after they have attained a certain fluency in using long range memory, does she present them with objects such as photos of people they don’t know and ask them to produce information on these unknown people. Again the quality of the material they come up with is weak at the start but improves noticeably with practice. And what is truly fascinating is that when different subjects work on the same object, their contributions tend to be very complementary, combining to offer an impressively accurate profile of unknown people, animals, objects, or places that they were asked to report on through remote viewing

Perhaps the key conclusion of such training, confirming what had been shown by many other observations, is that “psi” capabilities are not restricted to a few exceptional subjects; they are natural faculties that all humans possess to some degree. As with other faculties, some subjects seem more gifted than others, but everybody can improve with motivation and practice. The main obstacle to practice of course is that Western culture doesn’t accept the reality of these phenomena, because they are incompatible with its reductionist worldview. So most people are positively discouraged to take an interest, and if they do they fear to be criticised and ridiculed.

Assuming we free ourselves from this intellectual cage of materialist thinking, how could we explain supra-natural perceptions? Let’s be careful here not to fall into an alternative form of “we know all” arrogance, having rejected mainstream dogmatism. Our starting point must be humility; we know so very little. That said, there are reasons to posit that reality is infinite, even though we cannot logically figure out what infinite truly means. Although it’s beyond our logic and capacity to comprehend, that infinite continuum must imply a sort of fundamental field (for want of a better word) of energy and information, and probably consciousness and intent. We’re out of our depth, but we can tentatively assume that everything must be related to that fundamental field. And that must include the human mind. Why is it that information from the fundamental field should reach the mind directly in some cases and only indirectly via the physical senses in other cases?

At this stage it is useful to combine various insights gained so far and take a new look at a tentative holistic vision emerging from them.

Copyright © Leo Foresta 2014

 

Serialised book: “The Subtle Dance” – 6th instalment

Part I: The subtle side of reality

Synchronicities

One of the beliefs implanted in our minds by society’s dominant culture is that “imponderable” events occur at random in the course of existence. While official science purports to explain relations between causes and effects, it is accepted that many things happen just by “chance” at a given time for no particular reason. Diseases and accidents are seen as strikes of bad luck, and winning a large prize in a lottery as a strike of good luck. And none of this bad or good luck is regarded as having any meaning or expressing any intent.

Yet, if you observe things carefully you will notice those strange coincidences that do seem to have meaning. Like when you think about someone you haven’t talked to for months or years and minutes later he or she calls you on the phone. Such an occurrence in my own life really opened my eyes to a new aspect of reality. It was a “chance” meeting in the metro. This may sound like the most boring uninteresting private event of no consequence, but it totally changed my outlook on existence. I have an elderly sister living out of town. She takes the metro less than a half a dozen times a year. The day we met I hadn’t myself been on the metro for the last three weeks. That day, around quarter to twelve in the morning I was standing in a packed carriage of the busiest metro line and all of a sudden, to my utter astonishment, I heard my sister’s voice calling me. She was sitting less than three meters away and somehow had recognised me among the crowd of people standing next to her and largely blocking her view. We were so happy to meet, we went to a restaurant, had a lovely lunch and talked together in a way we hadn’t done in years.

Although I vaguely remembered having experienced a couple of similar events before, I’d always shrugged them off as slightly bizarre and not worthy of much attention. But this time, I was really intrigued. And I set out to work out a reasoned estimate of the probability of our “chance” meeting, taking into consideration the number of times each of us used the metro, the day in the week, the hour, the number of possible routes we were each likely to follow, the frequency of trains, the number of carriages, etc. I came up with a conservative estimate of less than one in several millions, meaning that our meeting shouldn’t really have taken place at all. And yet it did and it was full of meaning for both of us.

Afterwards I began to notice synchronicities and realised that they were happening all the time. Some were just little events of minor importance, as if the universe was giving a wink or waving gently from a distance. Others were more significant, clearly sending a message concerning a matter that was of some importance. I did some research on synchronicities and it soon became obvious that the frequency and significance of synchronicities is so well documented that no one can deny the phenomenon. They are discreet, often unpretentious and yet very clear indications of subtle intent to intervene in our lives.

And what is particularly interesting to note is that while they make mincemeat of the mathematical laws of probabilities, in most cases no law of ordinary physics is infringed. For example, my sister hadn’t crossed any brick walls or flown in the sky to land next to me in the metro. But something had led her and me quite naturally to meet there at a specific time against all odds. A discreet miracle you might say.

And the same is true when a book falls from a shelve, and when you pick it up, a sentence on the open page strikes you as being precisely relevant for you at the time. The probability of that particular sentence showing up out of dozens of books, each with tens of thousands of words, is so minuscule, and yet it is that sentence that you were meant to read. People paying attention have all encountered scores of such events.

As a matter of fact, once you begin to be very attentive, not only do you realise that synchronicities occur all the time, but you also notice that all events of life provide hints of a mysterious intent. For example, when you think of how you came to meet your partner, how successive steps in your life starting from school led you to your present career path or brought you where you now live, you see a chain of events, which, with hindsight, looks like fitting a pattern with a clear intend behind.

In daily life you can observe how an invisible force seems to nudge, push, discourage or forbid. Someone you wanted to see whose agenda was fully booked becomes available due a cancellation, and this leads to an opportunity you had given up on. A totally unexpected traffic jam prevents you from attending a business meeting, and this saves you from being caught in a conflict with colleagues. Flu keeps you at home for a week and you can’t embark on a project which in fact wasn’t such a good idea.

All this points to the fact that nothing happens just by chance or coincidence. Chance simply doesn’t exist. It is a delusional concept of the mind caught in the materialist mode of thinking. Well documented books have been written on synchronicities, but they won’t have much impact on you unless and until you have experienced a few yourself, and taken the trouble to examine their circumstances, and become fully aware of just how unlikely they were, to the point of being virtually impossible.

And again and again you will have to face this extraordinary fact: they were quasi impossible, they shouldn’t have happened, and yet they did! And not only did they happen against all odds, but they invariably had a significance for their protagonists, as if someone or something had wanted them to follow a particular route. If we are totally honest and rigorously rational, what possible explanation can we envisage for such events? Forget chance and coincidence, it just doesn’t stack up with the maths. Annoying and irritating as it may be to hard materialists, there is no other logical explanation than intent. Invisible intent, higher intent, deeper intent, divine intent…choose whatever adjective you want, the key thing is that something beyond the superficial ordinary is clearly at work, which cannot be denied given the facts observed.

Because of synchronicities, a rational mind can accept the idea of invisible intent, and we may even say that an honest rational mind has to surrender to the glaring evidence of subtle intent. This fits well into a holistic model. If we are all interrelated through a universal field of energy and information, it is not surprising that the paths of two different individuals should cross at a significant moment for both of them.

However reality might be even more subtle. Theories of fundamental physics envisage potentialities (clusters of probabilities) turning into actual occurrences depending on the observer. In a similar vein of speculation, synchronicities might be potentialities materialising into events of our lives according to our observation and our own deep seated unconscious intention. The latter linked to our own higher self, itself trying to align to Source. But who knows? Once again we have to recognise the limits of what the reasoning intellect is able to comprehend, and in the end accept observations for what they are. In any case, whether we actually notice a synchronicity when it occurs depends on the quality of our perceptions and our ability to decode them. So let us now in the next chapter take a good look at our channels of perception.

Copyright © Leo Foresta 2014

Serialised book: “The Subtle Dance” – 5th instalment

Part I: The subtle side of reality

Water and stones

Water and stones are essential parts of material reality on our planet. They are not usually considered “alive”, but as is becoming obvious from the previous chapters there is far more to reality than meets the eye.

While conventional science says that water is essential for life, only recent advances at the frontier of science have revealed that water seems to possess characteristics which one would expect from living organisms but not from a supposedly simple chemical substance. We’ve all learned that water is H20. The slightly more scientifically educated may be aware of the complication of hydrogen isotopes and “heavy water”. But by and large, most people view water as pretty simple and neutral. For instance we tend to think that the quality of a sample of water is exclusively a matter of its degree of purity and of the substances within it. We talk of polluted water when unhealthy products are present in significant quantities. And we consider the degree of pollution to be simply related to their amounts. Conversely, we believe the quality to be good when substances present are considered favourable or harmless.

But now visualize water from a clear mountain stream. If you have ever drunk such water, you know what a wonderful experience it is. There is evidently something more about that water than just being reasonably free of pollutants and possibly containing traces of “good” products. That water does more that quenching your thirst; it brings you a fresh, invigorating, joyful flow of life.

From the point of view of physical chemistry water possesses very unusual properties. For instance only water shrinks when it melts. In its liquid state water behaves differently at low and high temperatures and its density increases when temperature rises. Its surface in contact with the air is denser than the bulk. We could go on and on. There are around seventy such known “anomalies” of water and it appears that no single scientific model can explain them all.

A number of complex models are under study for application in different circumstances. They all try to figure out what happens within an H20 molecule and between molecules. In particular they consider the bonds involving hydrogen atoms. It appears that these bonds are not evenly distributed and that molecules tend to form clusters. Furthermore hydrogen atoms migrate very rapidly amongst clusters. At that “nano” scale of observation, everything is changing continually within a fraction of second. If we move up the scale by a factor of millions and look at snow flakes, we see beautiful structures, and we notice that they are all different, that each flake is unique. A reasonable assumption is that these unique shapes of snowflakes are linked to conditions at the nano scale of clusters of molecules. But how? This is beyond the grasp provided by current theoretical models.

When water samples taken from different environments, such as a river, a mountain torrent, the sea, a sewage, etc., are frozen, and the ice obtained is observed under the microscope, very different structures are revealed. If the source was in a preserved natural environment, the structure tends to be pleasant and harmonious, whereas if the source was, say, a sewage, the structure of ice tends to be deformed and ugly. And here too it would seem reasonable to assume that the different structures are linked to conditions at nano scale. Each water sample leads to a unique ice structure, in the same way that each snowflake is unique. But there is something even more fascinating. When the water sample is brought in contact with a substance or receives an electromagnetic radiation, the structure of ice changes noticeably. And when the sample is considerably diluted with water from the same source to the point that there remains hardly any molecule of the added substance, the ice displays a structure that is practically the same as before dilution. Similarly, when electromagnetic radiation is discontinued, the ice obtained still shows the same structure.

Some call this phenomenon the memory of water. But many in the scientific establishment reject the idea of water memory and the subject happens to be very controversial. You might candidly wonder why. The reason is that the concept of water memory provides a possible explanation for the working of homeopathy. This form of treatment involves very extreme dilutions of an active substance, so extreme that the substance can’t possibly have any effect according to conventional science. But, if the memory trace left is significant in its structural impact, it becomes quite conceivable that the remedy may work on the patient even thought quantities of the active substance are quasi nil. The controversy is particularly vehement due to the vested interests involved. On the one hand, “Big Pharma” with its allopathic drugs, and on the other hand homeopaths with their completely different approach. As there are also a few significant medium sized companies specialising in the preparation of base homeopathic treatments, it is not unfair to say that vested interests are found in both camps, though in very different proportions. In any case, honest science is always the victim of controversies fuelled by vested interests.

Even more controversial are claims that the structure of ice observed under the microscope can be influenced not only by physical factors such as contact with a substance or irradiation, but also by messages written on the container in which the water sample was kept. If words such as “I love you” had been written on the container the ice would have a nice, harmonious structure, whereas the structure would be ugly and tortured if words such as “I hate you” had been written. And the same would be observed whatever the language used in the messages. This is of course totally unacceptable to hard line materialists, for reasons that go far beyond the defence of specific vested interests as in the case of water memory and its link to homeopathy. The suggestion that mere written words might have an effect on physical matter hits directly at the core of materialist thinking.

Let’s bear in mind though that there are other strong indications of linkage between thoughts and the physical world. For instance it is now well established in mainstream medicine that a patient’s positive or negative thoughts produce significantly different outcomes in the evolution of his physical health. The phenomenon is called the placebo effect, or nocebo effect when it’s negative. However, that effect takes place within the complex human organism where mind and living matter are both involved, whereas water within a container with words written on is supposed to be completely lifeless.

In a holistic vision where everything stems from Source, where energy, information and matter are intimately merged, water might not be lifeless at all. In fact in such a vision there is no sharp distinction between life and non life, because there are no firm boundaries, because everything forms a vast, infinite continuum.

Once again, we have to remember that science, however brilliant in our eyes, is only a set of extremely simplistic theories and models which amount to very little when contrasted to reality with its infinite facets and unimaginable subtlety. Given that water plays a central role in the development of life, it is not illogical or so far fetched to assume that it could in itself possess characteristics such as memory and response to emotions. If serious observations tend to support this assumption, and if adopting the assumption leads to fairly coherent explanations of a number of phenomena, why not consider the theory useful, and use it?

Anyway let’s leave water at this stage and turn now our attention to stones. These are seen in mainstream Western culture as the very opposite of life and emotions. We speak about somebody having “a heart of stone” or remaining “stone faced”. And yet in many traditions stones have been used since time immemorial not only for appearance and decoration but also for well being and symbolic power. Besides, there is a form of alternative therapy fast growing in popularity which is entirely based on stones and crystals.

So here too there must be something subtle going on that dry conventional science doesn’t quite grasp. Many alternative folks will be tempted to think “well, who cares if official science doesn’t get it, as long as our heart knows”. But we are on a journey that passes over bridges between science and intuitive knowledge.

From the point of view of physical chemistry stones and crystals have more stable structures than water, at least in its liquid and gaseous forms. But it doesn’t mean that all is quiet further down at the subatomic scale. Science has no idea of what is really happening at that sort of scale, as all it can offer are just mathematical models which do not in fact provide an explanation but only a set of relationships between parameters. And parameters need to refer to assumed “objects” such as elementary particles or photons of energy. If one digs deeper to reach a scale below that of elementary particles, science is completely at a loss, as there are no more detectable objects or factors to be translated into parameters of mathematical equations. As we approach the infinitely small the intellect simply ceases to be any use.

So we are left with no rational option but to tune down the pure intellect and allow intuition and subjective emotions to take over. If in that frame of mind we move back towards larger scales where direct observation is possible, we can see that many stones are utterly fascinating and beautiful. And the science of crystallography which analyses the regular structures formed by molecules within crystals reveals the geometric harmony of these structures. There may not be life as we usually understand it in stones and crystals, but there is definitely a pleasing display of proportions and colours, i.e. frequencies, which doesn’t leave the soul indifferent. In exploring the heart of earthly matter it’s a good idea to let science partner with metaphysics and art. This may frustrate and enrage cold materialists but should delight everybody else.

Copyright © Leo Foresta 2014

 

 

Serialised book: “The Subtle Dance” – 4th instalment

Part I: The subtle side of reality

Subtle energy

We use the word energy all the time. But are we talking about? In ordinary science and technology it’s about quantifiable things like how many miles your car can go on a gallon of petrol, or the amount of gas you need to keep your house warm all day in winter. Conventional nutritionists try to do something similar with their precise calculations of calories in your diet. But we are no machines. Irrespective of the quantities we eat, there are mornings when we get up full of beans and others when we just feel pretty depressed and with no “energy” at all.

What has advanced physics to say about energy? When they try to figure out the bases of our material world, physicists envisage elementary particles inside atoms as clusters of energy, and matter as made up of energy flows perceived by an observer. But that doesn’t tell us what energy is. Besides, is there energy outside atoms, or in the vacuum between elementary particles, or in the vacuum of outer space? Astrophysicists say our planet continually receives cosmic radiations which actually affect our lives. Yet no “mass carrying matter” is involved in this, only very high frequency electro magnetic radiations. But what exactly are electrical and magnetic fields, and how do they combine to form radiations without matter being involved?

Is there such a thing as pure vacuum? Does it mean nothingness? How could anything like energy, and – through energy- tangible matter, arise out of nothingness? It is clear that conventional science goes round in circles when it tries to deal with such essential questions. This is not surprising since science is only a patchwork of theories and models which don’t really explain things. When physicists envisage phenomena at sub-atomic level they can’t observe anything directly. All they do is to create mathematical models based on various abstract concepts and assumptions and compare the results of their calculations with quantities measured in laboratory equipments.

Ancient traditions approached the essentials of existence, life, matter and energy through a radically different mode of thinking. The Chinese Tao is largely centred on the idea of subtle energy called “Qi” or “Chi”, which flows everywhere and forms the basis of life. The “Qi” has to flow harmoniously in the body of a person or animal or plant for the living creature to be in good health. It has to flow harmoniously in a house or garden for the people living there to be well. Indian traditional medicine has the similar concept of “Prana”, and Japanese and Corean traditions have the “Ki”. Western esoteric traditions had relatively similar notions of “vital force” and “ether”. The latter was seen as filling all space. There was no such thing as pure vacuum, nothingness. Contemporary alternative medicines, whether derived from Asian or esoteric Western traditions, are largely “energy based”, where energy means subtle energy rather than energy in the sense of conventional thermodynamics and mechanics.

When it fell in the trap of narrow materialist thinking, Western science rejected the notions of ether and subtle energy because they were too vague and couldn’t be measured through accepted protocols. But today a growing number of scientists accept the existence of subtle energy and are keen to find bridges between mainstream science and the concept of subtle energy. Needless to say, they are not encouraged to do so by the academic establishment.

Despite institutional hurdles experiments have been conducted to try and demonstrate the existence of subtle energy following standard protocols of conventional science. One of the modalities is through the measurement of biological responses to acupuncture. This practice of Chinese medicine is based on meridians and points. Acupuncture meridians are the channels through which the “Chi” flows, influencing functions of the body’s organs and systems. And acupuncture points are specific areas along the meridians where the energy can be stimulated.

Using a mainstream technique called magnetic resonance imaging (MRI) a group of American scientists observed activation of the visual cortex as a result of stimulating an acupuncture point located in the small toe known in oriental medicine to be related to vision. The response in the visual cortex was similar to when light was flashed in the eyes of the subject. Researchers were able to establish that the signal from the acupuncture point was coming to the brain over 200 times faster than the signal from light flashed in the eyes. According to Western physiology there are no nervous or other physical connections between the toe and the visual cortex. Therefore, some other form of connexion must be involved.

A number of different studies were carried out to measure physical manifestations of the practice of “Qi Kong” or to monitor the effects on various physical processes of the “Qi” emitted by a healer. These studies have delivered significant results just like the research on acupuncture referred to above. Evidence from scientific studies about the manifestations of subtle energy is abundant and well documented. And numerous observations by alternative therapists and people practising disciplines such as Qi Kong or Tai Chi (who can routinely feel the subtle energy) are equally convincing. Taking all studies and observations together it is very hard to deny the existence of the subtle energy.

The big question remains of what might be the nature of that subtle energy. Available measurements strongly indicate that it isn’t electro-magnetism, as one would have been tempted to assume. There are undoubtedly close interactions between them but they are not exactly the same thing. According to some it could be linked to the “black energy” and “black matter” whose existence have been hypothesised by astrophysicists in the 1990’s following the discovery of unexplained discrepancies between the theory of relativity and observed intergalactic movements.

But recognising the existence of subtle energy, even though its nature is as yet unexplained in mainstream scientific terms, is already a completely rational assumption given all the facts before us. And it is a very useful assumption, because it offers a good insight into the logic of a number of traditional and alternative practices which are clearly very effective. These practices include various methods of natural healing, such as acupuncture and shiatsu, martial arts and disciplines of general well being like Qi Kong and Tai chi, techniques for cultivation, like bio-dynamic agriculture, techniques for improving the harmony of houses and buildings, like Feng Shui.

While these techniques work directly with the subtle energy, others use it too but in a way that may appear to us less direct. Litho-therapy, for instance, uses the capacity of stones and crystals to focus subtle energy. In the case of homeopathy, substances are diluted in water to prepare remedies. Dilutions can be so extreme that in some instances there is hardly any molecule of the active substance left at all in the remedy given to the patient[1]. But what matters is the “signature” left in the structure of water[2] that has been in contact with the active substance. It could be that this signature is essentially a pure “information” phenomenon, but when the piece of information is brought into the body of the patient it has an effect on the flows and distribution of vital force within that body.

In fact the distinction between energy and information is artificial. It is a product of our narrow reasoning intellect which needs it to be able to analyse phenomena in its usual linear step by step mode. But reality appears to be a continuum without boundaries, and it may be a much better representation to think of information, energy and matter not as separate things but as flows so intimately interacting as to be merged into one another.

If we posit that subtle energy is very close to the fundamental information field of the universe a whole raft of phenomena regarded as unexplainable according to official science begin to make real sense and logical links between them become manifest. But let’s not go too fast and before trying to draw grand conclusions, let us stick for a while to a conventional step by step approach to deploy our analysis further.

At this stage it is worth taking a look at a very controversial theory not (yet?) accepted by mainstream science: biological transmutation. One of the basic laws of conventional chemistry is that atoms can be combined into different molecules but can never be changed into different atoms. An atom of, say, carbon can become part of a molecule of carbon dioxide, or of methane or of many other substances, but it always remains an atom of carbon, and cannot be changed in, say, an atom of calcium. Only in nuclear reactions occurring under very special conditions can an atom of a radioactive element be changed into an atom of another element. This is the accepted assumption of mainstream science, widely believed to be definitive.

But it appears that a number of observations in the natural world are not consistent with the official dogma. For instance, it has been noted that egg shells contain a lot of calcium even when the chickens laying the eggs haven’t received food containing calcium in any significant quantities. Where does the calcium in the eggs come from?

A few daring scientists have suggested that certain biological processes might involve changes to the nucleus of certain atoms, thereby changing the atom of one element into an atom of another element. They called this phenomenon “biological transmutation”. Transmutation is the word used for the old alchemists’ dream of changing lead into gold.

The idea of biological transmutation is that the living world is capable of performing transmutation into elements that are needed for the development of life. This is undoubtedly a daring hypothesis, but it is in no way absurd. Furthermore it is not inconsistent with the whole of mainstream science. As a matter of fact, it could be regarded as an adjustment to, or you might say a refinement of the basic assumptions of chemistry. The latter could be reformulated to state that atoms of one element cannot be changed into atoms of another element, except in special conditions of nuclear physics or (and this would be the new adjustment) in special conditions arising in certain biological processes.

From the point of view of straightforward logic, there is nothing shocking in introducing such an adjustment. As already emphasised earlier, science consists in theories and models which can never be regarded as the truth, but only as useful tools for limited purposes. But official science has the unfortunate tendency to freeze into dogma. And once a dogma is established, it becomes extremely difficult to challenge. We know that this tendency is covertly encouraged by people who have a vested interest in establishing and maintaining dogmas to prevent the conduct of free research and the emergence of alternative theories and models.

In any case, if for the sake of exploratory reasoning we posit that biological transmutation is a useful theory providing coherent explanations of a range of observable phenomena, a possible whole new vision of the development of living organisms opens up. For instance, the idea so common in mainstream medicine and dietetics that the important minerals required by the body have to be provided in the right quantities through food possibly supplemented by pills might have to be fundamentally reconsidered. It could be that a properly functioning body is capable of creating the required elements from a diet containing other elements. That is if the body (and mind) has enough vital energy to accomplish biological transmutation.

Linking subtle energy and biological transmutation provides a potentially very powerful theory for use not only in human and animal dietetics and medicine but also in agriculture. How come, for instance, that fields left uncultivated for a while are able to regenerate? Where do the nutrients and vital elements present again in the soil after a period of rest come from when no products were spread on the field? If you admit that the field receives subtle energy in various forms from the cosmos and from the earth itself and that such energy can be used in a process of transmutation of the few elements that are still present into various others that are needed, you get a sense of why a soil that had become completely impoverished and incapable of sustaining a crop can become alive and productive again. Anyway, so much for biological transmutation.

Now back to subtle energy. Not only does subtle energy account for the working of a number of alternative techniques in medicine, agriculture and geo-biology, it is also illuminating when applied to human behaviour and attitudes. Conflicts can be seen as efforts to steal vital energy from one another, and addictions as attempts to gain vital energy from particular substances, food, activities or thoughts.

The underlying idea is that the subtle energy we need to live and thrive comes naturally from Source (i.e. the universal field of information and energy behind everything), provided we are properly connected. When we are disconnected from Source – which is very common in our society dominated by materialism and limiting dogmas – we lack subtle energy. We are not consciously aware of this lack, and we feel unwell not knowing why. By the way, it is interesting to note that acupuncture – which works directly on subtle energy in the body – is quite effective in bringing relief to depressive subjects. In any case, because of our perceived lack we embark unconsciously on a search for energy to fill our need. As a result, our relationships with other people, and more generally with different aspects of our life, are strongly influenced by a constant preoccupation to gain vital energy.

Our ego is the linchpin of this process. When you try to push yourself forward, or to gain the upper hand over somebody, or conversely when you attempt to attract pity or sympathy, what you are effectively doing is stealing energy from others. If you shout at your dog and treat it as your inferior, your are stealing vital energy from the poor creature in an attempt to make up for the lack that you feel deep inside not knowing exactly why. When you turn to alcohol or pornography, you are in fact trying to get a stimulus of what you vaguely hope to be vital energy, not knowing what you’re up to. You feel drained, weak, profoundly dissatisfied because of a fundamental misalignment of your entire body-mind-soul system.

None of us in present society is ideally connected and aligned with trust and unconditional love. We are all to a certain extent misled by our ego. Our relationship with the world, with our own body is largely impacted by this fundamentally imperfect alignment. And by the silent work of entities sneaking into us and taking a grip on our mind. Traditional societies have long been wary of possession by entities called spirits, demons and many other names. These are not to be dismissed as primitive superstitions. There is something in them which we need to include into our holistic vision. In that vision we assume everything stems from a field of energy and information permeated by perfect unconditional love: the Source. But then, we have to admit that not everything that exists is perfect and loving. Which means that, for whatever reasons beyond our comprehension, there must be bits of information software floating about that are not in alignment with Source. These misaligned bits of software you can call demons, or evil spirits or more kindly suffering lost souls. Or they could just be clusters of thoughts and information rather than “beings” with almost human characters as Western tradition usually pictures creatures of the invisible realm.

According to the vast body of experience accumulated by traditional healers and open minded therapists lost souls attached to living humans are a real issue. And it would seem that fragile people, i.e. people with low energy due to poor connection to Source are prone to “catching” a lost soul which can drag them further down with all sorts of psychological and physical consequences. The impacts of so-called evil spirits or lost souls are not confined to individual suffering. In fact they compound to produce collective disharmony through a process of resonance. We may not have been used to take demons and ghosts seriously, but the fact is that the spirit possession model accounts very neatly indeed for a lot of what is happening in our individual lives and in world events.

To sum up, putting together different observations and elements from traditional knowledge, what have we got before us so far? First and foremost a fundamental field of information and energy permeated by unconditional love: the Source. Entities either perfectly aligned or not perfectly aligned with the Source. Subtle energy supporting the existence of creatures in the material world and in non visible realms. Interference of entities into the lives of creatures. And interactions between all these things in a continuum of infinite subtlety.

Let’s see where this tentative worldview takes us and what practical tips we can derive from it to make our lives more fluid and more satisfying in spite of all the apparent drama in our world.

[1] Human or animal

[2] More on this from a different angle in the following chapter

Copyright © Leo Foresta 2014

Serialised book: “The Subtle Dance” – 3rd instalment

Part I: The subtle side of reality

Science

Science plays a central role in today’s society and most educated people are totally convinced it is the only reliable approach to reality. Few, however, ever seriously question what science and reality are. And nobody encourages them to do it. But let’s do just that. To start with we have to remark that our only access to reality is through the activity of our mind. Anything that doesn’t imprint a mark on our mind simply doesn’t exist for us.

Some metaphysicians go further and suggest that there is no such thing as reality by itself outside of any conscious mind. This may sound rather mad, but it is congruent with theories of fundamental physics stating that clouds of probabilities of potential events at sub-atomic level become actual events only when an “observer” comes into play to consciously consider them. Like beauty, reality might be in the eye of the beholder. But then, who or what is the beholder? Let’s leave this question aside for the time being.

Our mind processes a continuous stream of thoughts, pictures, emotions and other impressions. What we call knowledge are elements in the stream of our conscious thoughts that our mind believes to be related to reality. Science is part of knowledge. A part which is organised, structured and shared with other people. It consists in theories and models that are supposed to represent and explain natural processes.

The question of whether such representations of reality can ever be regarded as “correct” or “true” raises a fundamental challenge to human logic. And the challenge begins with the validity of human logic itself. For instance, according to our logic the universe must be either finite or infinite. But if the universe was finite, what would we find on the other side once we had reached the edge? Emptiness, vacuum? How far would such emptiness stretch? You can bang your head on a wall: the idea of a finite universe is simply inconceivable. So we have to accept the idea of an infinite universe, and that idea is also inconceivable.

Not only do we have to concede that the universe must be infinite, but in view of all the connections observed in the various aspects of life we also have to admit that it must be one big continuum with unlimited interactions rather than a collection of separate bits and pieces as we usually visualise in ordinary thinking. As if facing infinite continuity wasn’t daunting enough, the teasing issue of finite versus infinite applies to time as wall as to space. According to the big bang theory our universe is supposed to have started some fourteen billion years ago. But what was there before? Pure nothingness? Or perhaps just a tiny ball of energy getting ready to blow up and expand for ever? You are getting dizzy? Me too. Our minds boggle because we try to apply our logic to things that are clearly beyond its reach.

Rather than getting lost in such huge paradoxes, most scientists work with theories and models focused on circumscribed domains. All scientific theories and models are in fact extremely simplified representations of small separate pieces of reality which deliberately ignore many relevant factors deemed less essential. Simplification is unavoidable. Without it our reasoning intellect would be unable to come to anything. In other words, because of the limitations of the human intellect, scientific representations of reality must be systematically shrunken to fit the capabilities of the most agile brains.

The latter may look very smart by comparison with other fellow humans, but their capacities are still weak in the face of infinite continuity and its unlimited complexities. The hallmark of the human intellect is that it works on one item at the time, linearly, and step by step. Sharp intellects may go much faster through steps than less gifted ones, but still operate step by step, and on only one subject at the time.

Because of the need for extreme simplification, only a limited range of phenomena and processes lend themselves to satisfactory theories and models with a good predictive power.

To give a sense of why this is so, let us consider the example of how Newtonian mechanics – a very simple theory in the realm of science – is able to handle two processes: a metal ball dropped from the second floor of the Eiffel tower and a little ball thrown on a roulette wheel at Monte Carlo.

When you drop a metal ball from the Eiffel tower, you can predict fairly accurately the time it will take for the ball to reach the ground by using a very simple equation of Newtonian mechanics. If you repeat the experiment a number of times, the durations of fall actually measured will all be close to the theoretical one computed with the equation. Small variations will be due to secondary factors ignored in the equation, such as air resistance, itself subject to climatic conditions….etc. So here we have a scientific model with a good predictive power, but the process analysed is extremely simple.

In the case of the roulette in Monte Carlo, things are much more complicated. Firstly the way the ball is thrown can vary in force, direction and timing relative to the revolutions of the roulette wheel. The speed of the latter can vary, and the precise geometry of the casings can be slightly different for each number. There are so many parameters influencing the trajectory of the ball and its eventual landing on a specific number that nobody has been able to create a model to predict on what number the ball will stop.

If we now consider natural phenomena, many are vastly more complicated than the two previous examples, and involve very large numbers of factors, often with almost unimaginably complex interactions. For them modelling is simply impossible and theorising is highly speculative. Which means that all scientific theories and models put together cover only very limited patches of nature’s realm. Science is a patchwork with very large holes.

This doesn’t mean that scientific theories and models have no value, but it does imply that they should be regarded as rather crude tools to be used with prudence and modesty for limited purposes. We may think of science as a small electric torch: you can use it to send a circle of light on the spot where you are going to put your foot, but the whole landscape around you remains in the dark.

Now, is this how science is envisaged in our society? Not at all. On the contrary, science is put on a pedestal. It has supplanted religion as the core of society’s belief system. Its affirmations are widely taken for absolute truth. Official science has turned dogmatic. Why has it turned dogmatic? Basically because dogmatism suits those who hold the power in society. Their aim is to keep the masses under control. And the most effective way to control people is to control their minds. Which is achieved through implanting beliefs and ideas that look sufficiently impressive to discourage doubt and questioning. It’s an old technique, already used in the ancient regime where religion was the key instrument. Nowadays science is the main tool.

The prestige of science is considerable due to the technological achievements of Western civilisation in the last 150 years or so. Many people are genuinely convinced that these achievements completely validate official science. If science based technology can create portable telephones, fly aeroplanes or induce procreation, science must be correct and a direct reflection of true reality. But spectacular as they may be in our eyes the successes of mainstream science and technology only concern limited domains. And through their large scale use invariably create a slipstream of serious collateral damage.

Proponents of mainstream science and technology seek to force changes in natural processes rather than gently influence them. Because they regard nature as basically imperfect, unfriendly to man, and therefore needing corrections and improvements. Take the vital domain of agriculture for instance, and consider the sharp contrast between the technical modalities of mainstream so-called science-based intensive agriculture and the general approach of bio-dynamic agriculture.

Intensive agriculture relies on heavy machinery and artificial fertilisers and pesticides produced by the chemical industry. Its first step is to plough the soil, i.e. to cut it open and turn it over. This is nothing short of a brutal attack on the innumerable insects, worms, micro plants and living creatures of all kinds forming a rich and balanced eco system in the layers of soil immediately under the surface. The attack is justified by the theory that undesirable plants potentially competing with the future crop have to be rooted out. But such a theory is crude and superficial. It simply ignores myriads of factors and pushes simplification to an absurd extreme. After the mechanical attack comes chemical warfare against the soil and its millions of tiny dwellers[1]. The aim is to turn the soil in a simple substrate carrying crop seeds, chemical fertilisers, water and pesticides; in other words to turn the soil in a production site and turn the whole activity of growing a crop into a manufacturing process.

Bio-dynamic agriculture on the other hand tries to respect the soil and the various forms of life within. It’s a delicate business. Each type of soil, each orientation, each plot of land is different, and working with it to grow a particular crop is an art, not a standardised industrial process. It requires patience, attention, a lot of trial and error and local knowledge, and acceptance that return can never be fully controlled.

When it was first introduced over the years before and after World War II intensive agriculture looked like the very symbol of progress, apparently making the life of farmers easier and the whole sector more productive and reliable. Subsequently it took a few decades for the full extent of collateral damage to emerge. Not only does intensive agriculture poison underground water and leaves significant traces of harmful chemicals in its produce consumed by humans, but it also changes the nature of the land, making it harder and less capable of absorbing rain water fast enough, which greatly contributes to flooding and erosion, and to drying up and desertification. As the rich ecosystems of soils are destroyed, the land becomes poorer and less productive, with a weaker capacity to regenerate. It is abundantly clear that intensive agriculture creates a combination of unintended consequences so severe as to arguably outweigh its intended benefits. Nevertheless, the chemical and heavy machinery sectors claim that the balance is still in favour of intensive agriculture and the so-called life science sector claims that its genetically modified organisms may help tip the balance even more in favour of intensive methods.

What lies at the heart of the controversy between proponents of intensive agriculture and proponents of bio-dynamic methods is more than just different theories. Leaving aside the obvious issue of vested interests, the controversy stems from irreconcilable basic assumptions about nature, life, eco-systems, and subtle energy, in fact from diametrically opposed visions of the world.

And the same opposing world views surface in the debate between mainstream medicine and alternative medicine. On the one hand, the materialist vision of “reality”. What you see is all there is. A material world, a vast system of mechanical, chemical, electromagnetic and biological processes, admittedly very complex, but ultimately reducible to fixed laws and lending itself to improvements through technological interventions. On the other hand, an emerging, tentative, prudent approach of “reality” which draws on advanced science, observation of a vast body of as yet unexplained phenomena, and traditional teachings with commonalities transcending cultures. A subtle realm where humans are to find their path as much if not more through intuition as through reasoning.

There are more than enough converging bits of evidence to establish that the materialist vision is totally inconsistent and incoherent. But discrediting the materialist vision means destroying faith in “progress”, in the assumed capacity of the human intellect to eventually elucidate all mysteries of nature. It’s easy to say with hindsight that such faith was misplaced and rested on flawed logic. The fact is that it has been a big hope for several generations. Seeing that big hope fade away leaves much anxiety in society, because the new emerging alternative vision is subtle, still tentative, and therefore appearing less immediately reassuring to the many people who yearn for something crude and simple to believe in.

Materialist thinking is crude and simple all right, and it is actively promoted by the ruling elite. The latter uses all possible means to uphold its credibility, and in that effort science, or at least a narrow version of science, is a key weapon.

While honest science implies objectivity, curiosity and open mindedness, narrow science controlled by the establishment is closed, dogmatic and regimented. Whenever facts or arguments threaten to create doubt and resistance to technical initiatives by big business, their lobbyists and pawns in government, academic institutions and the media resort to what they call science to discredit or ignore challenging ideas and dissenting voices.

Think of the many subjects of simmering controversies: vaccination, genetically modified organisms, electromagnetic pollution, geo-engineering, fracking, nuclear programmes, etc., etc. “Scientific” arguments are routinely brandished by experts intervening in debates, sometimes to reassure, and sometimes to kindle fear. Anecdotal evidence and formal studies unfavourable to big interests are left largely unreported, at least through mainstream media and institutions. And when threats to their interests look too close for comfort, some people in the system are quite prepared to fabricate evidence. In doing so, they make sure that fabricated evidence looks like fitting in the general parameters of official science.

At this point we need to highlight that official science rests on a set of implicit rules and assumptions which most scientists readily accept without ever having had the time or opportunity to probe their logical bases.

To start with there is the accepted idea that a phenomenon will be deemed “real” or “true“ in scientific terms only if it can be observed on a repeated basis in controlled circumstances, such as in a laboratory where successive experiments yield consistent results. But let’s take a step back and ask a simple question: why on earth should all natural phenomena necessarily be repeatable, let alone lending themselves to laboratory experimentation? Experiments conducted in laboratories are always very simple compared to what happens outside the lab, and always require the neutralisation of many factors potentially impacting the phenomenon under study. Like theories and models, they cover only a very limited range of natural processes.

If we probe deeper, there is no fundamental reason to assume that physical laws must necessarily be the same for ever and in whatever circumstances. Yet this assumption is logically implied by the idea that all natural processes should be strictly repeatable. The assumption of repeatability of natural phenomena implicit in official science is a gross reduction of the potentialities of “reality” without any logical basis. Its practical consequences are very serious: whole swathes of observations are contemptuously dismissed as being inconsistent with “accepted science” simply because of the difficulty to repeat them in controlled environments.

A second major assumption implicit in official science is that events in nature are the result of impersonal laws without any sort of intention involved. Historically this assumption was adopted as a reaction against dogmatic religion which pretended to see God’s intention everywhere and claimed to interpret everything accordingly. But leaving religion aside, the assumption that events are all devoid of any intention has no logical foundation. In fact not only is there no reason to dismiss the possibility that some form of intention exists but as we shall see later there are many observations, in particular of events called synchronicities, which strongly support the idea of intent in the course of existence.

Another fundamental restriction in the scope of official science is the narrow range of scales taken into consideration for theorising and modelling. The ordinary representation of the material world as a vast clockwork controlled by the laws of Newtonian mechanics, electromagnetism or chemistry is centred on our human scale of observation, as opposed to the very small scale of sub-atomic physics, where current theories offer an entirely different picture, and the very large scale of astrophysics where relativity and more recent theories also offer completely different perspectives.

As already mentioned earlier, theories pertaining to the sub atomic level depict a realm of energy and information, from which a perception of material world can arise. And at the other end of the scale line, recent advances in astro-physics suggest the possibility that matter as we “know” it represents only a small fraction of the total mass in the universe. The consequence is that some unknown “black matter” must exist to account for the rest. Given these ideas of advanced physics at both ends of the scale spectrum it is clear that “ordinary” science offers an extremely restricted view of nature.

But even sub-atomic physics is restricted to the still not so small scales of elementary particles. To give a sense of what we are talking about, the size of an atom is of the order of say 10-10 meter (i.e. 10 zeros and a 1 after the decimal point). The scale of presently identified elementary particles is say 10-12 m. The question then is what happens at a scale of say 10-2500 or 10-one million m? If you could take out a little cube of 10-one million m by 10-one million m what would you find in it? Science has absolutely no idea and isn’t developing the smallest embryo of a theory about it. And yet there might be interesting stuff in that tiny cube, such as information, or some form of subtle energy.

At the other end of the scale line, what would happen if an hypothetical observer reached a point say 10 one billion of quadrillions of trillions km away from our little planet, i.e. well beyond all observable galaxies? Science just hasn’t got a clue. It is as if our maths were restricted to a tiny portion of the x axis. They wouldn’t go any near the zero and would stay a very long way short of the ∞. That wouldn’t be real maths, would it? Yet this is exactly what official science does.

Why? Because ultimately official science is only concerned with bits of potential technology relevant at our visible scale on our tiny planet, and is not really interested in shedding any light on the invisible picture which is both too big and too small for us to perceive easily.

Narrow ranges of dimensions considered in scientific models are not just about space; they are also about time, and therefore also about frequencies. For instance scientists and engineers routinely use various ranges of frequencies for electro-magnetic radiations. But they would hardly ever consider extra low frequencies such as, say, one pulsation per month. Technical guys will just laugh at this. Of course they would because for their technologies this is irrelevant and absurd. But how does the universe look at it? I would venture to say that the universe has a very different appreciation of scales and durations than us, and a one pulsation per month EM frequency might very well carry a piece of information that we would never be able to pick up.

Another assumption is quite essential: the ordinary mechanistic representation of the material world shows natural phenomena as separate processes. In other words it assumes reality can be meaningfully split into many pieces that can all be studied with pretty much unrelated theories and models. This crude simplification is linked to the limitations of the human intellect. We have no other option but segmenting reality into separate domains, but we shouldn’t loose sight of the fact that our demarcations are artificial and subject to adjustment at the slightest indication that they need to be reconsidered.

However, in practice many scientists appear quite content to restrict their thoughts to the little silo of their own discipline, and genuine efforts to lay bridges across academic boundaries are few and far between. This is not so surprising when we realise that mental rigidity and intellectual parochialism are in fact encouraged, because they suit the purposes of Authority. Remember that Authority seeks control over the minds. And what better way to control the minds than keeping everybody, including bright scientists, with their noses right down on their separate little patch, so that nobody has the breadth of vision to contest the whole belief system, and attendant organisation of society.

While it could be a free and spiritually elevating endeavour, science in its present shape is a toy in the hands of a corrupt establishment. Some of its implicit basic rules have no logical justification whatsoever. It deliberately ignores fundamental questions such as those revolving around consciousness and individuality. It is fragmented, reductionist and narrow minded.

Seeing through the deficiencies of official science and, more generally, debunking the conventional system of thought imposed on society by the ruling elite is the first step towards freeing our minds.

But freedom can be frightening, and many will ask themselves what good it is to become freer. Is it for its own sake, out of pride, or does it bring tangible benefits? The following chapters in this book will give a hint of the extraordinary perspectives that greater freedom of mind opens up for all of us individually and collectively.

 

[1] It’s no coincidence that manufacturing facilities for the production of chemical weapons to kill humans are very similar to plants for the production of fertilisers and pesticides.

Copyright © Leo Foresta 2014

 

Serialised book: “The Subtle Dance” – 2nd instalment

Part I: The subtle side of reality

What is reality?

Like millions of other baby boomers in the post war era I was bred on a simple story: material reality is all there is, and science is well on its way to explaining every aspect of it.

At the time that proposition sounded highly credible. After the hardships of the war a lot of people were benefiting from a new kind of prosperity. One that not only ensured there was enough food on the table, but also brought hitherto unseen comfort and convenience to large segments of the middle and working classes in developed countries. Washing machines, vacuum cleaners, plastic wrappings, frozen food, record players, transistor radios, television…you name it. All these home treasures that previous generations couldn’t even have imagined were made possible by technical progress derived from the application of science. Material prosperity was not only an enjoyable novelty; it was becoming the corner stone of human happiness, the ultimate objective of civilised society.

There was still, of course, the different tune of religion. But the religious establishment no longer disputed the pre-eminence of science for matters of “this world”. Religion’s modern narrative was that it dealt with something different, bearing no relation to physical reality. God and his crew were elsewhere, entering the scene only when it was time to decide on eternal reward or punishment. An educated civilised person could adopt the materialist vision alone, or the materialist vision plus the beliefs and moral code of religion as an added option. Both choices were acceptable, and were a personal matter.

As for bizarre phenomena such as clairvoyance, precognition, miraculous healing, and the like, these were not considered serious by normal people, whether atheists or religious. Only eccentrics would devote any attention to such things.

And basically, that was that.

However, everything was to be called into question within a few decades. By the end of the 20th century advances of science and technology were absolutely impressive. But people weren’t becoming happier as they should have according to the narrative of progress. Society was not getting more harmonious. On the contrary it was more aggressive and chaotic. Words hitherto practically unknown like stress, congestion and pollution sprang up in every day conversation. The idea that advanced societies’ way of life had become totally unsustainable was widely accepted. With the obvious contradiction that economic growth was more than ever regarded as society’s absolute priority.

In short, it suddenly looked as if humanity was stumbling into a dangerous trap. This was an unexpected turn of events which triggered confusion and doubts. Was material progress so good after all? Was it really the finality of our lives? Should we trust science without second thoughts? Alternative ideas questioning the bases of society’s mainstream world view started to circulate, initially amongst a very tiny minority, and then a little more widely as we moved into the 21st century.

Ancient traditions like Tao, Hinduism, shamanism and druidism were being looked at afresh. And a fascinating convergence between such teachings of a distant past and theories of advanced physics – such as quantum mechanics – were brought into light by a new breed of contemporary metaphysicians. Quantum mechanics date back to the early part of the 20th century, but it took several decades before its consequences for our vision of reality started to become obvious.

In a nutshell, according to modern theories of advanced physics, what happens at the sub-atomic level is a ballet of pure energy and information with no clear traces of firm matter. What we experience at our scale of observation is only a visible manifestation of these infinitesimal flows of energy and information. A bit like a video played on a computer screen which has no other real existence than as digital data on a file. In other words it would appear that we live in a vacuum filled with pulsating energy and information which produce images and other perceptions picked up and processed by the software of our mind [1].

More amazing still is that theories of advanced physics refer to “clusters of probabilities” of events – such as the presence of an elementary particle at a given place and time – as opposed to clearly determined events. And they suggest that potential events depend on the “observer”. As if all of this wasn’t incredible enough, some theories question the irreversibility of time, and even the very notion of time itself.

These views of a universe[2] without firm material existence, arising of elusive flows of energy and information, with potentialities partly dependant on the observer, where time may be no more than a perception, are of course completely at odds with the crude mechanistic representation of visible reality dominant in the Western world.

But they turn out to be quite consistent with the teachings of ancient traditions and with concepts behind non conventional practices in healing, agriculture and other areas. This uncanny rapprochement of old and new, scientific and intuitive has given rise to a large movement of alternative thinking. Free minded people now dare take an active interest in a whole swathe of observations and ideas considered off limits not so long ago. Water memory, near death experiences, remote viewing, distance healing, telepathy, interspecies communication. These and other subjects are at last treated seriously.

However, the establishment remains ostensibly closed to virtually all aspects of alternative thinking. And mainstream scientists, far from being encouraged to explore unconventional areas, are firmly invited to concentrate on theories and models supporting the development of technologies in accordance with the objectives of industry. In other words, to stick to useful concrete stuff, which in the minds of their pay-masters means money making stuff.

Because money drives everything. Business is now what matters in human society. It may be chaotic, increasingly corrupt and divisive, and cause grave collateral damages. But the establishment is solidly behind it. As for ordinary folks, competitive pressures ensure that they keep running like rats with little time for stepping back and looking critically at the big issues of where the world is going, or pondering on the nature of reality. And when not working or playing the social game, ordinary people are diverted from the temptation of serious thinking by a deluge of trivial distractions.

All of this is currently getting more intense than ever before. Over the last few years a number of trends have reached new thresholds, and the mix of financial, social, technological, health and environmental pressures on the vast majority of the population have become close to unbearable. At the same time natural eco-systems worldwide show clear signs of accelerating collapse. In short, whatever way you look the seams are cracking.

How come that mankind which seemed on a path of general progress half a century ago got itself and the planet into such a complete mess? Why are most people so stressed, anxious, and aggressive as soon a vague threat to their perceived interests arises?

Conventional psycho-socio-economic and political analyses fall far short of providing coherent explanations, let alone credible solutions.

In the alternative fringe one sees the global crisis as much more than the failing of a particular system. The issue is humanity’s collective world view and mindset. It is how we think of ourselves in relation to existence, in relation to other humans and other creatures, and how our thoughts, conscious and unconscious, command what we do. And the key to collective mindset is mind control by the global elite. The latter consists of top establishment figures in banking, multinationals, government, academia, religion and the press. Most of these people are probably mere puppets, themselves subject to mind control and ultimately slaves like the rest of the population.

But then who or what is behind the mind control process? Who or what exercises final control? How long has this been going on?

You might be tempted to think such considerations fly too high above your head to be in any way relevant in your every day life. But don’t be mistaken. They are absolutely relevant to every aspect of your life. Including your health, relationships, intimate wishes and fears. Mind control isn’t just any general issue out there, no concern of yours. It is right into your deep being. It drags your energy, it saps your confidence and self esteem and maintains you in a state of egocentric confusion and bewilderment.

The world crisis presently reaching a peak reveals the extent of mind control gripping our lives. In that respect the crisis is good news. It opens our eyes and our heart. We can now seriously search for the way to escape mind control, get free and move into a completely different step of dance with existence. It is not as difficult as you might expect. But it requires the courage to question everything you have taken for granted so far in your life. Attitudes shaped within your family. What you learned through formal education. All beliefs and dogmas in science, religion, the law and mainstream culture that have been literally downloaded in your mind.

To start with, do you have any clear idea of what your “mind” is, and what “reality” is, and what “knowledge” is in relation to reality? The forces of mind control didn’t encourage you to question these obviously fundamental things, did they? But this book will. It is going to take you on an exploratory ride through the subtle side of life. Without any preconceived idea. By means of neutral observations and logical deductions, and mainly with the help of intuition. Along the way it will soon become evident that intuition is far more powerful than the intellect so overrated in Western culture.

[1] Let us leave aside for the moment the question of what “our mind” might be

[2] And possibly several universes

Copyright © Leo Foresta 2014

Serialised book: “The Subtle Dance” – 1st instalment

Preface

If you’re tempted to push the reasoning intellect to the sideline and trust the spiritual, but don’t quite dare do it yet, this book is for you. It will help you get rid of old blinkers and come out of the straightjacket Authority imposes on your mind.

The intellect is a good tool, but only for limited purposes and only to deal with the material world. The latter is no more than the shallow end of reality. Believing it is all that exists is a huge delusion. Existence is far broader and more subtle than what we see. The invisible behind the screen of our physical world interacts constantly with our lives. If we remove the filters imposed on us by contemporary Western culture we realise that we’re able to perceive messages from the invisible.

You are probably well aware of the silent Presence within yourself and have already noticed some of the discreet hints it keeps sending you. But you may still hesitate to give Presence your full unrestricted trust. No wonder. Authority does all it can to divert your attention away from Presence’s gentle guidance. Authority wants to control our lives, and keep us blind to the vastness of reality and confined to a mental box of fear, competition, narrow thoughts and chaotic emotions.

Authority is not new in human history. Over the millennia we see rulers, domination, and slavery. And also dogma, propaganda, indoctrination, beliefs, fanaticism. Look at society today: as dogmatic (about science, medicine, economics, social norms…) as in the times of the holy Inquisition.

But you and I can choose to stop believing Authority and complying with its rules and prescriptions. These have led most individuals to confusion and vacuity, and dragged society into considerable disharmony. You can free yourself from the mess by opening up to Presence and learning to respond to its subtle suggestions. It’s a personal endeavour, relying exclusively on direct practical experience.

Once familiar with the way Presence operates and beginning to get the knack of how to respond to its guidance, your whole relationship with life changes for ever. You become attentive and focused. You leave behind bitterness and recriminations, you tune down fear and the whining and boasting of the silly ego. Every episode of your life, even the smallest and superficially most insignificant becomes a step in an amazing dance. A subtle dance with an attentive partner.

The spontaneously intuitive and “connected” will find it relatively easy to step into the dance with Presence. But for those of us whose rationalist upbringing has left their mind in awe of the reasoning intellect and its futile speculations, the move is a serious challenge. This is why I felt the need to write this book, and why it may be useful to you.

Part I shows that reality is beyond the grasp of the reasoning intellect, unable as it is to deal with the most basic questions of existence. We need intuition. Intuition connects the mind to the universal field of consciousness and enables insights into the subtle side of existence.

Part II considers the situation of mankind in the apparent reality of our world. How did we collectively get into the present mess? What are the dynamics behind global events seen from a holistic energy based perspective?

Part III is practical. Beyond metaphysical conjectures, what matters in the end is how to run our life in the day to day. Are we allowing fear, sour feelings and desires of our confused ego to steer our thoughts and actions? Are we allowing Authority to impress us with its dogmas and propaganda? To do better than that we need to learn the ways of the invisible. How to feel Presence and not confuse it with ego. How to be sure an initiative we are about to take is really aligned with universal harmony,  irrespective of what rational considerations might suggest. How to create positive relationships with people, even those who appear difficult and unattractive. How to stimulate the silent cooperation of events, of objects, even machines…Yes even inanimate things respond to our thoughts and attitudes. In very subtle ways.

Copyright © Leo Foresta 2014

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