Jane Roberts wasn't born with psychic abilities または even believed in them until as an adult she had an out-of-body experience. When she came back to her body she found she had written a manuscript called "The Universe as Idea Construction." She decided to investigate psychic phenomena もっと見る and to 公開する a "How To" book on developing your own abilities. During her experiments she came in contact with her guide Seth. Here is what Jane wrote while "out of body" in trance, "The Codicils", which is sort of a blueprint for our lives:
The Codicils
All of creation is sacred and alive, each part connected to each other part, and each communicating in a creative cooperative commerce in which the smallest and the largest are equally involved.
The physical senses present one unique version of reality, in which being is perceived in a particular dimensionalized sequence, built up through neurological patterning, and is the result of one kind of neurological focus. There are alternate neurological routes, biologically acceptable, and other sequences so far not chosen.
Our individual self-government and our political organizations are by-products of sequential perception, and our exterior methods of communication set up patterns that correlate with, and duplicate, our synaptic behavior. We lock ourselves into certain structures of reality in this way.
Our sequential prejudiced perception is inherently far もっと見る flexible than we recognize, however. There are half steps - other unperceived impulses - that leap the nerve ends, too fast and too slow for our usual focus. Recognition of these can be learned and encouraged, bringing in perceptive data that will trigger changes in usual sense response, filling out potential sense spectra with which we are normally not familiar.
This greater possible sense spectrum includes increased perception of inner bodily reality in terms of cellular identity and behavior; automatic conscious control of bodily processes; and increased perception of exterior conditions as the usual senses become もっと見る vigorous. (Our sight, for example, is not nearly as efficient as it could be. Nuances of color, texture, and depth could be expanded and our entire visual area attain a brilliance presently considered exceptional または supernormal.)
The codicils, followed, would lead to a government as natural, orderly, and spontaneous as the seasons in which each individual brings personhood to fulfillment to the best of his または her ability, and in so doing automatically plays a potent role in the development of the entire society.
Such a civilization would be based upon the following codicils, added to those already given.
Each person is a unique version of an inner model that is in itself a bank of potentials, variations, and creativity. The psyche is a seed of individuality and selfhood, cast in space-time but ultimately independent of it.
We are born in many times and places, but not in a return of identity as we understand it; not as a copy in different clothes, but as a new self ever-rising out of the psyche's life as the new ruler rises to the podium または throne, in a psychic politics as ancient as humanity.
Civilizations both past and present represent projections of inner selfhood, and mirror the state of the mass psyche at any 与えられた time. We hold memory and knowledge of past civilizations as we hold unconscious memories of our private early current-life experiences.
From our present, we exert force upon the past as well as the future, forming our ideas of the past and reacting accordingly. We actually project events into our own new past.
Each generation forms such a new past, one that exists as surely as the present; not just as an imaginary construct but as a practical platform--a newly built past--upon which we build our present.
Options and alternate モデル for selfhood and civilizations exist in a psychic pattern of probabilities from which we can choose to actualize an entirely new
life system.
THE FOCUS PERSONALITY AND ALTERNATE SENSING
The focus personality または experienced self is one focus through which the self knows itself; one facet of the self's relationship with other persons and the world, and represents its exteriorization. but different approaches could increase the knowledge of the focus personality and extend its scope. によって providing this experienced self some conscious affiliation with the 情報源 of its own being, it could receive a sense of continuity not bounded によって known time and could literally see beyond itself to the 情報源 in which it is inviolately couched.
Identifying now with current life experience only, the focus personality is limited によって its chosen perceptive framework, and such additional data is unavailable in usual framework, and such additional data is unavailable in usual terms. Life after death, the existence of other valid realities, and the self's part in these, must be taken on faith -- if they're taken at all -- and a faith cluttered によって old beliefs. This makes it extremely difficult for the focus personality to perceive any unofficial information that could contradict the current picture of reality.
The focus personality is everywhere presented with the evidence of the senses which seems to deny any such altered conditions. The senses themselves are kept restricted so that they seem to present the only possible picture of reality upon which assumptions can be made. Their view is valid, but other perceptive methods and modes can add to that picture, extending it to 表示する other perceptive methods and modes can add to that picture, extending it to 表示する other quite-as-valid kind of existence. And we have a choice. We can open the doors of perception, 移動する out into a broader mental and psychic world, as, in historical terms, at least, we left the caves to explore the physical environment. We have yet to explore the geography of the psyche.
Various altered states can provide the focus personality with the direct evidence it needs によって giving it the benefit of extraordinary または eccentric sense data --data complete in itself that does not, however, fit into the established picture, and may sometimes seem to contradict it. There is no such contradiction between the official and unofficial pictures of reality, however, when each is seen as a valid alternate または parallel version. As a result of accepting such material, ordinary sense data will be deepened, its qualities enhanced, sense experience becoming super-real によって our current standards as the fuller spectrums begin to emerge.
This emergence instantly triggers different body responses and corporal surprise. The change is not just metaphysical but appears in quite practical garb; the world looks different because it is different; もっと見る of its qualities are perceived and the perceiver brings もっと見る to くま, クマ upon the 与えられた objective field.
Such experiences, again, hint of the true potentials of human perception, but greater portions of the self must be brought into play and made available to the focus personality. Often such experience frightens the focus personality because it is hampered によって old beliefs about selfhood, and feels in conflict with established culture. It is the focus personality itself that must break out of the ancient patterns, not to be annihilated but fulfilled; not to dissolve into oneness but to discover its true individuality in relationship to a oneness that is always individualized.
Here the analogy of the model and its eccentricities can be of great value. The constant tension and interplay between them can hint of the mystery of individuality existing as a part of oneness; the many-in-one in which the One constantly translates itself into individuation but without destroying the original unity.
That unity seeks greater diversification, investing each part of itself with its own creativity and thrust, hence changing itself, re-creating itself constantly in a creation that is never static and always new, for the infinite eccentricities of itself are always added to its own model, multiplying probabilities of development that create further eccentricities.
THE ASPECTS AND ALTERED STATES
The Aspects are the representatives in the psyche of these alternate routes of consciousness to self-expression and experience. The Aspects, then, experience reality differently and have their own kind of subjective being. They are aware in a different context; in another kind of medium -- yet their reality forms a rich unconscious ベッド upon which our own version of consciousness rests.
Here, the Aspects are the latent eccentric variations of our モデル of personhood. In their reality the reverse is true. There, our kind of psychological processes serve as supportive frameworks; that is, our consciousness may serve as part of their unconscious activity.
In dreams, visions, and altered states we lean toward their kind of organization and symbolism, which is valid in that inner order of events but not usually perceivable here. In the ordinary state of awareness we force those perceptions to flow into our symbolized structures, in which sometimes they seem to make no sense at all.
Culturally, in our society, we've neatly divided the intellectual and intuitive abilities. To that degree, we've isolated portions of ourselves and limited the practical benefits that could otherwise be provided によって the intuitive parts of the self.
We've divorced ourselves from levels of awareness that have to do with the health of our own bodies, for example, turning such problems over to the specialists and further separating ourselves from our own corporal competence, denying any responsibility for the state of our health. There is a healer within us, the same force that keeps us alive and functioning. It might be natural for us to personify that part of our consciousness, since it's difficult for us to imagine consciousness without our ideas of personhood. There is nothing unsophisticated in having an outside image, statue, または symbol to represent the self's healing Aspects, and to serve as an exterior reference point. But religions project the inner power into the images, further divorcing it from its source. In that kind of structure it is easier to go to a doctor than to attempt any self-healing.
The Aspect also serve as invisible モデル for selfhood, however. The healer, teacher, parent, male and female, all residing within the psyche not as rigid モデル but as living patterns uniquely fashioned in accord with the focus personality's interests and purposes; representing the tension between the self's immortal existence and its temporal life.
They appear in our experience as emotional feelings, psychological tendencies, tints through which we view ourselves and the world. But sometimes they rise out of psychological invisibility with their own characteristic strands of consciousness, carrying with them 閲覧数 of reality uniquely theirs.
In such cases, we can view existence from a different center of the psyche. In so doing, we need not become less well focused in this world, but we can instead bring the world into a newer, fuller focus: we can become better centered, for we then have もっと見る information about the greater context in which our world rests. This can happen, however, only if we learn how to take advantage of these messages from other Aspects; only if we can learn to interpret their dramatic content.
We are a multitude of selves, and the sooner we learn that, the better. And in that rich alliance of psychological Aspects lies the very secret of our practical operative stability. Only because we change our positions constantly in reference to the psyche and the world are we able to manipulate physically and translate inner experience into sense terms.
NATURE AND CONSCIOUSNESS
To attempt to protect the self in old terms または to keep the self rigidly "itself" is like holding your breath for too long. Selves, like breaths, go through us all the time. But from our standpoint we are the larger psychological structures that translate these selves into ourselves; just as the body translates our breaths into our living.
Even our bodies often seem not us または not ours because we have forgotten how to identify with them, ロスト the knack of following the strands of consciousness that should connect us, so that our full experience of creaturehood itself is further limited. We seem instead to be victims of the flesh, at the mercy of illness, wars, and natural disasters, because we have ロスト track of our natural selves and ロスト sight of our place within nature's framework.
It seems idiotic, for example, to think that we can cure ourselves naturally of illnesses when we believe that disease is thrust upon us によって the flesh, and has nothing at all to do with our desires または beliefs. Until we realize that our consciousness, working through the body, creates its state of being, then any natural cures will be considered miraculous. Seth, for example, states that so-called miraculous cures are simply examples of unimpeded nature.
In the same way we are part of nature; physically as real as mountains, air currents, trees, または oceans, all of which have their effect upon the climate and world conditions. Yet for some reason we imagine that we affect the natural world only through our technology. But our physical presence itself has an interaction with the earth and with the physical elements that 作成する it. We are biologically connected, and this means that the chemical makeup of our bodies is a part of the earth's contents.
Our chemical balance changes as our emotions do, and we alter the composition of the earth. We are not at the mercy of natural disasters. We have forgotten または ignored our native emotional identification with the wind and with storms, and therefore ロスト our part in their existence, and whatever conscious control we may once have had over them. Therefore we need technology -- to bring rain to parched areas, for example -- and consider it the sheerest nonsense to blame parched emotions instead.
We've ロスト the larger dimensions of a natural selfhood that identifies as itself and with its position in nature. We can if we wish command the wind, but only when we realize that it is a part of us and we are a part of it. We can 移動する mountains without cranes -- only when we realize that our consciousness is itself and a part of earth at the same time; that our breath contributes to the atmosphere and our discarded chemicals help form the mountains.
That natural consciousness is not afraid of death. It knows its individuality is unassailed even while its form and experiences change. Because it can identify with earth, it is not dependent upon corporal knowledge because earth itself is not, and nature has always known better.
ONE-LINE CONSCIOUSNESS, GOVERNMENTS, AND SOCIAL ORDERS
If we also saw our governments and social orders as natural elements of the psyche (as the continents and seas are the natural phenomena of the earth), then we would also see their seasons, their rising and falling, as a part of a cycle as natural as spring または winter.
In the past all civilizations, Christian または otherwise, set up a system of gods and goddesses, または mythical journeys and mystic cosmologies, that mirrored the structure of the psyche, projecting its Aspects outward so that an individual embarking upon such a religious pilgrimage actually traveled through the inner lands of the psyche. The visit to the church または holy shrine was an objectification of an inner state. The intuitive constructs worked as long as they effectively mirrored the individual and mass life of the psyche.
Unfortunately the mythical and magical elements became dogmatized so that they no longer served as guidelines but began to program the individual in his journey, to such an extent that the original vision and spontaneity were denied. The psyche then seeks for new routes, yearns to shake off the rigid stylizations in which its experiences are couched. Then this happens, the old god tumble, along with the political and social organizations that supported them.
Since we've almost always uplifted certain parts of the self over others, the security of governments and social institutions has been dependent upon the suppression of portions of the psyche which were considered suspect. Education had to support the status quo, with only lip service being 与えられた to unofficial areas of experience, and those expressions were channeled into the backwaters of activity または to the realm of the bizarre.
Civilizations and social orders have not been geared to the fulfillment of human potential (even now, for all of our liberal thought), but to the suppression of abilities that did not fit in with the basic assumptions about the nature of the self. We inhibited any such evidence from conscious awareness, developing a kind of one-line official consciousness. Opposing data did not disappear, but formed powerful undercurrents that composed the unofficial knowledge of the race.
So we did become afraid. Revelatory information could lead to disruptive behavior, and to that extent challenge the beliefs of family, church and state. The Roman Catholic Church put rigid rules about the visionary, and took great pains to control its mystics. With Protestantism and private interpretations of the bible came the birth of still new religions, each bringing forth its own interpretations of the relationship between the psyche, God and the state; and becoming nationalistically centered to some degree. Missionary fervor has always involved political goals and survival far もっと見る than visionary experience.
The official line of consciousness sees everything in black and white, good and evil; in the same manner it experiences the private self -- which is, in a way, its own creation. Alternate visions of reality can't be tolerated, because in that framework one must win over the other; even as the official line of consciousness must dominate other portions of the self. Other political parties, religions, または social orders can't be seen as alternate visions of reality または as organizations dealing with experience in a different way, but as threats. This belief in competition is, in fact, one of the basic similarities that all of our current belief systems have in common.
In this century, we've lived together in an uneasy alliance. Little surprise that when Freud began his investigations, he saw the unofficial portions of the self as unsavory, so the unconscious seemed to hold only savage, uncontrollable elements. A new Pandora's box. If some of us escaped religion's repressive beliefs, we could take our enlightened selves to a psychoanalyst for a もっと見る acceptable scientific reason for our guilt. We never understood that it was our souls that we were hiding. Our guilt was a natural reaction to make us 質問 our concepts about ourselves and the societies that mirrored and extended them.
The Codicils
All of creation is sacred and alive, each part connected to each other part, and each communicating in a creative cooperative commerce in which the smallest and the largest are equally involved.
The physical senses present one unique version of reality, in which being is perceived in a particular dimensionalized sequence, built up through neurological patterning, and is the result of one kind of neurological focus. There are alternate neurological routes, biologically acceptable, and other sequences so far not chosen.
Our individual self-government and our political organizations are by-products of sequential perception, and our exterior methods of communication set up patterns that correlate with, and duplicate, our synaptic behavior. We lock ourselves into certain structures of reality in this way.
Our sequential prejudiced perception is inherently far もっと見る flexible than we recognize, however. There are half steps - other unperceived impulses - that leap the nerve ends, too fast and too slow for our usual focus. Recognition of these can be learned and encouraged, bringing in perceptive data that will trigger changes in usual sense response, filling out potential sense spectra with which we are normally not familiar.
This greater possible sense spectrum includes increased perception of inner bodily reality in terms of cellular identity and behavior; automatic conscious control of bodily processes; and increased perception of exterior conditions as the usual senses become もっと見る vigorous. (Our sight, for example, is not nearly as efficient as it could be. Nuances of color, texture, and depth could be expanded and our entire visual area attain a brilliance presently considered exceptional または supernormal.)
The codicils, followed, would lead to a government as natural, orderly, and spontaneous as the seasons in which each individual brings personhood to fulfillment to the best of his または her ability, and in so doing automatically plays a potent role in the development of the entire society.
Such a civilization would be based upon the following codicils, added to those already given.
Each person is a unique version of an inner model that is in itself a bank of potentials, variations, and creativity. The psyche is a seed of individuality and selfhood, cast in space-time but ultimately independent of it.
We are born in many times and places, but not in a return of identity as we understand it; not as a copy in different clothes, but as a new self ever-rising out of the psyche's life as the new ruler rises to the podium または throne, in a psychic politics as ancient as humanity.
Civilizations both past and present represent projections of inner selfhood, and mirror the state of the mass psyche at any 与えられた time. We hold memory and knowledge of past civilizations as we hold unconscious memories of our private early current-life experiences.
From our present, we exert force upon the past as well as the future, forming our ideas of the past and reacting accordingly. We actually project events into our own new past.
Each generation forms such a new past, one that exists as surely as the present; not just as an imaginary construct but as a practical platform--a newly built past--upon which we build our present.
Options and alternate モデル for selfhood and civilizations exist in a psychic pattern of probabilities from which we can choose to actualize an entirely new
life system.
THE FOCUS PERSONALITY AND ALTERNATE SENSING
The focus personality または experienced self is one focus through which the self knows itself; one facet of the self's relationship with other persons and the world, and represents its exteriorization. but different approaches could increase the knowledge of the focus personality and extend its scope. によって providing this experienced self some conscious affiliation with the 情報源 of its own being, it could receive a sense of continuity not bounded によって known time and could literally see beyond itself to the 情報源 in which it is inviolately couched.
Identifying now with current life experience only, the focus personality is limited によって its chosen perceptive framework, and such additional data is unavailable in usual framework, and such additional data is unavailable in usual terms. Life after death, the existence of other valid realities, and the self's part in these, must be taken on faith -- if they're taken at all -- and a faith cluttered によって old beliefs. This makes it extremely difficult for the focus personality to perceive any unofficial information that could contradict the current picture of reality.
The focus personality is everywhere presented with the evidence of the senses which seems to deny any such altered conditions. The senses themselves are kept restricted so that they seem to present the only possible picture of reality upon which assumptions can be made. Their view is valid, but other perceptive methods and modes can add to that picture, extending it to 表示する other perceptive methods and modes can add to that picture, extending it to 表示する other quite-as-valid kind of existence. And we have a choice. We can open the doors of perception, 移動する out into a broader mental and psychic world, as, in historical terms, at least, we left the caves to explore the physical environment. We have yet to explore the geography of the psyche.
Various altered states can provide the focus personality with the direct evidence it needs によって giving it the benefit of extraordinary または eccentric sense data --data complete in itself that does not, however, fit into the established picture, and may sometimes seem to contradict it. There is no such contradiction between the official and unofficial pictures of reality, however, when each is seen as a valid alternate または parallel version. As a result of accepting such material, ordinary sense data will be deepened, its qualities enhanced, sense experience becoming super-real によって our current standards as the fuller spectrums begin to emerge.
This emergence instantly triggers different body responses and corporal surprise. The change is not just metaphysical but appears in quite practical garb; the world looks different because it is different; もっと見る of its qualities are perceived and the perceiver brings もっと見る to くま, クマ upon the 与えられた objective field.
Such experiences, again, hint of the true potentials of human perception, but greater portions of the self must be brought into play and made available to the focus personality. Often such experience frightens the focus personality because it is hampered によって old beliefs about selfhood, and feels in conflict with established culture. It is the focus personality itself that must break out of the ancient patterns, not to be annihilated but fulfilled; not to dissolve into oneness but to discover its true individuality in relationship to a oneness that is always individualized.
Here the analogy of the model and its eccentricities can be of great value. The constant tension and interplay between them can hint of the mystery of individuality existing as a part of oneness; the many-in-one in which the One constantly translates itself into individuation but without destroying the original unity.
That unity seeks greater diversification, investing each part of itself with its own creativity and thrust, hence changing itself, re-creating itself constantly in a creation that is never static and always new, for the infinite eccentricities of itself are always added to its own model, multiplying probabilities of development that create further eccentricities.
THE ASPECTS AND ALTERED STATES
The Aspects are the representatives in the psyche of these alternate routes of consciousness to self-expression and experience. The Aspects, then, experience reality differently and have their own kind of subjective being. They are aware in a different context; in another kind of medium -- yet their reality forms a rich unconscious ベッド upon which our own version of consciousness rests.
Here, the Aspects are the latent eccentric variations of our モデル of personhood. In their reality the reverse is true. There, our kind of psychological processes serve as supportive frameworks; that is, our consciousness may serve as part of their unconscious activity.
In dreams, visions, and altered states we lean toward their kind of organization and symbolism, which is valid in that inner order of events but not usually perceivable here. In the ordinary state of awareness we force those perceptions to flow into our symbolized structures, in which sometimes they seem to make no sense at all.
Culturally, in our society, we've neatly divided the intellectual and intuitive abilities. To that degree, we've isolated portions of ourselves and limited the practical benefits that could otherwise be provided によって the intuitive parts of the self.
We've divorced ourselves from levels of awareness that have to do with the health of our own bodies, for example, turning such problems over to the specialists and further separating ourselves from our own corporal competence, denying any responsibility for the state of our health. There is a healer within us, the same force that keeps us alive and functioning. It might be natural for us to personify that part of our consciousness, since it's difficult for us to imagine consciousness without our ideas of personhood. There is nothing unsophisticated in having an outside image, statue, または symbol to represent the self's healing Aspects, and to serve as an exterior reference point. But religions project the inner power into the images, further divorcing it from its source. In that kind of structure it is easier to go to a doctor than to attempt any self-healing.
The Aspect also serve as invisible モデル for selfhood, however. The healer, teacher, parent, male and female, all residing within the psyche not as rigid モデル but as living patterns uniquely fashioned in accord with the focus personality's interests and purposes; representing the tension between the self's immortal existence and its temporal life.
They appear in our experience as emotional feelings, psychological tendencies, tints through which we view ourselves and the world. But sometimes they rise out of psychological invisibility with their own characteristic strands of consciousness, carrying with them 閲覧数 of reality uniquely theirs.
In such cases, we can view existence from a different center of the psyche. In so doing, we need not become less well focused in this world, but we can instead bring the world into a newer, fuller focus: we can become better centered, for we then have もっと見る information about the greater context in which our world rests. This can happen, however, only if we learn how to take advantage of these messages from other Aspects; only if we can learn to interpret their dramatic content.
We are a multitude of selves, and the sooner we learn that, the better. And in that rich alliance of psychological Aspects lies the very secret of our practical operative stability. Only because we change our positions constantly in reference to the psyche and the world are we able to manipulate physically and translate inner experience into sense terms.
NATURE AND CONSCIOUSNESS
To attempt to protect the self in old terms または to keep the self rigidly "itself" is like holding your breath for too long. Selves, like breaths, go through us all the time. But from our standpoint we are the larger psychological structures that translate these selves into ourselves; just as the body translates our breaths into our living.
Even our bodies often seem not us または not ours because we have forgotten how to identify with them, ロスト the knack of following the strands of consciousness that should connect us, so that our full experience of creaturehood itself is further limited. We seem instead to be victims of the flesh, at the mercy of illness, wars, and natural disasters, because we have ロスト track of our natural selves and ロスト sight of our place within nature's framework.
It seems idiotic, for example, to think that we can cure ourselves naturally of illnesses when we believe that disease is thrust upon us によって the flesh, and has nothing at all to do with our desires または beliefs. Until we realize that our consciousness, working through the body, creates its state of being, then any natural cures will be considered miraculous. Seth, for example, states that so-called miraculous cures are simply examples of unimpeded nature.
In the same way we are part of nature; physically as real as mountains, air currents, trees, または oceans, all of which have their effect upon the climate and world conditions. Yet for some reason we imagine that we affect the natural world only through our technology. But our physical presence itself has an interaction with the earth and with the physical elements that 作成する it. We are biologically connected, and this means that the chemical makeup of our bodies is a part of the earth's contents.
Our chemical balance changes as our emotions do, and we alter the composition of the earth. We are not at the mercy of natural disasters. We have forgotten または ignored our native emotional identification with the wind and with storms, and therefore ロスト our part in their existence, and whatever conscious control we may once have had over them. Therefore we need technology -- to bring rain to parched areas, for example -- and consider it the sheerest nonsense to blame parched emotions instead.
We've ロスト the larger dimensions of a natural selfhood that identifies as itself and with its position in nature. We can if we wish command the wind, but only when we realize that it is a part of us and we are a part of it. We can 移動する mountains without cranes -- only when we realize that our consciousness is itself and a part of earth at the same time; that our breath contributes to the atmosphere and our discarded chemicals help form the mountains.
That natural consciousness is not afraid of death. It knows its individuality is unassailed even while its form and experiences change. Because it can identify with earth, it is not dependent upon corporal knowledge because earth itself is not, and nature has always known better.
ONE-LINE CONSCIOUSNESS, GOVERNMENTS, AND SOCIAL ORDERS
If we also saw our governments and social orders as natural elements of the psyche (as the continents and seas are the natural phenomena of the earth), then we would also see their seasons, their rising and falling, as a part of a cycle as natural as spring または winter.
In the past all civilizations, Christian または otherwise, set up a system of gods and goddesses, または mythical journeys and mystic cosmologies, that mirrored the structure of the psyche, projecting its Aspects outward so that an individual embarking upon such a religious pilgrimage actually traveled through the inner lands of the psyche. The visit to the church または holy shrine was an objectification of an inner state. The intuitive constructs worked as long as they effectively mirrored the individual and mass life of the psyche.
Unfortunately the mythical and magical elements became dogmatized so that they no longer served as guidelines but began to program the individual in his journey, to such an extent that the original vision and spontaneity were denied. The psyche then seeks for new routes, yearns to shake off the rigid stylizations in which its experiences are couched. Then this happens, the old god tumble, along with the political and social organizations that supported them.
Since we've almost always uplifted certain parts of the self over others, the security of governments and social institutions has been dependent upon the suppression of portions of the psyche which were considered suspect. Education had to support the status quo, with only lip service being 与えられた to unofficial areas of experience, and those expressions were channeled into the backwaters of activity または to the realm of the bizarre.
Civilizations and social orders have not been geared to the fulfillment of human potential (even now, for all of our liberal thought), but to the suppression of abilities that did not fit in with the basic assumptions about the nature of the self. We inhibited any such evidence from conscious awareness, developing a kind of one-line official consciousness. Opposing data did not disappear, but formed powerful undercurrents that composed the unofficial knowledge of the race.
So we did become afraid. Revelatory information could lead to disruptive behavior, and to that extent challenge the beliefs of family, church and state. The Roman Catholic Church put rigid rules about the visionary, and took great pains to control its mystics. With Protestantism and private interpretations of the bible came the birth of still new religions, each bringing forth its own interpretations of the relationship between the psyche, God and the state; and becoming nationalistically centered to some degree. Missionary fervor has always involved political goals and survival far もっと見る than visionary experience.
The official line of consciousness sees everything in black and white, good and evil; in the same manner it experiences the private self -- which is, in a way, its own creation. Alternate visions of reality can't be tolerated, because in that framework one must win over the other; even as the official line of consciousness must dominate other portions of the self. Other political parties, religions, または social orders can't be seen as alternate visions of reality または as organizations dealing with experience in a different way, but as threats. This belief in competition is, in fact, one of the basic similarities that all of our current belief systems have in common.
In this century, we've lived together in an uneasy alliance. Little surprise that when Freud began his investigations, he saw the unofficial portions of the self as unsavory, so the unconscious seemed to hold only savage, uncontrollable elements. A new Pandora's box. If some of us escaped religion's repressive beliefs, we could take our enlightened selves to a psychoanalyst for a もっと見る acceptable scientific reason for our guilt. We never understood that it was our souls that we were hiding. Our guilt was a natural reaction to make us 質問 our concepts about ourselves and the societies that mirrored and extended them.