11.0000 Responsible Integrity

from the Mumonkan
...and lives the Fundamental Truth are of secondary importance. "The fundamental Truth that transcends subject and object, affirmation and negation — that is, the fact of religious experience — can never change by difference of religion. The sectarian differences on the part of the person who believes.

"Needless to say, a silly argument such as, 'If he understands, he is a Buddha's disciple, and if he cannot, he is non-Buddhist,' completely misses the mark. It is not a matter of such a connotation or definition. This is a question based on the One Truth; it is asked from the absolute Zen standpoint, based on the experiential fact. It is a question asked out of great compassion, trying to wipe away all our dualistic intellection. The Master will ask, 'How different are they, a pole and a lamp? How different are they, the desk and the chair?'

"... Mumon does not forget to encourage his disciples to have an intrepid spirit, to be ready to 'let go your hold on the cliff a thousand feet high!'

"Master Hakuin has a poem:

You, young fellow,
If you don't want to die,
Die now,
Once dead, you don't have to die twice.

"There is a well-known haiku poem:

Having died one death,
Here is a man,
Free and serene.

"Is there a distinction between Buddha's disciple and the non-Buddhist here?" (Shibayma, 233f)

11.0000 Responsible Integrity
11.0100 Phenomenology of Homo Sapiens
11.0101 We experience ourself as not being intelligent any longer. We knew ourself as intelligent when we labeled our being Homo Intellectus.

11.0102 When we evolved our being-in-the-world, we came to know ourself as wise. We characterized ourself by "wisdom" and "marked (our-self) by deep understanding, keen discernment, and a capacity for sound judgment" that we proved in its exercise by being "prudent." (Woolf). We labeled ourself Homo Sapiens.
11.0110 As we move through this handbook, we can experience many perceptions we maintain about our being-in-the-world.
11.0111 Some of these phenomenological investigations we can find tedious, disturbing, or "good." In reality, it is we who make them so. In themselves, they hold no meaning. It is we who give them their meaning and that meaning is our own. This is our responsibility. To the extent that we know this to be so, do we prove our integrity.
11.0112 We can experience how we are our perceptual field, even though our perceptual field may not accurately bespeak the reality of the situation.
11.0113 Many of us believed that the world was flat; we believed this to be true. We found general agreement with our perception that the world was flat. Our neighbors agreed with us. Therefore, it must be so. We challenged anyone who held a different opinion — sometimes even with the challenge of death. Caught in our belief, we found ourself to be a fool and very stupid, because the Earth is more or less round. We caused much pain, hate, anger, and dissension because of our belief in the correctness and obviousness (based upon consensus) of our position.
11.0114 Throughout this handbook, the opportunity is present to experience any emotion, even the emotion of no emotion. This experience we know we generate by what we, through our perceptual field, let ourself experience, feel, think, or do in the phenomenal realm of being. The same opportunity is present here, for we are as we experience ourself being-in-the-world.

11.0120 Since we have come to label ourself Homo Sapiens we show ourself in the magnificence of our wisdom, "the accumulated philosophic or scientific learning" we call "knowledge," our "ability to discern inner qualities and relationships" we designate as "insight," and our "good sense" we liken to "judgment." (Woolf)
11.0121 From the perceptual western attitudinal and intentional filters we generate and maintain in our human domain, we enter into relationships we base upon our supposed feelings and thoughts of relationship, love, tenderness, affection, and warmth, and what's good for another in our opinion or view of things.
11.0122 More often then not as we prove in our divorce courts, our ability to make sound judgments is not too sound. We cause each other pain, unnecessary pain because the pain is of our own creation by the way we choose to see ourself limited and caught within the parameters of our own egocentric way of viewing others, the world, and ourself. We prove ourself to be too stupid to know any better.
11.0123 As a result, we open the space for our children to be, in reality, parentless. More often than not we put them to drift on a sea of selfish, self-centered, often times alcohol-imbued emotionalism that invites them as well to remain adrift in a sea of impersonalism, dogmatism, ideological righteousness, and petty political greed — "What's in it for me?" We kid ourself that we are behaving out of the best of intentions — for our children, our country, our planet, and sometimes, ourself.
11.0124 Most of us do not have the capacity to entertain the fact that our behavior impacts the universe and the cosmic whole as well, that we are the universe, caught as we are in the pettiness of our individuated ego in either the personal, economic, political, or religious (among other) domains.
11.0125 We then create the excuse for ourself — We are human. We give ourself a way out by holding the perception that humans are imperfect, subject to error. We even have as a pre-operating supposition built into our linguistic systems as a general truism: To err is human, to forgive is Divine. In our wisdom, we are too blind to see that we maintain such truisms as a way out, as an escape from the profundity of our own absurd way of being-in-the-world. We feel deeply profound forgiveness, make amends, and do whatever our society says we need to do to be forgiven or to seek forgiveness, and then we continue merrily on our own path of abject stupidity — caught in blissful illusion of the correctness of our own course of behavior.

11.0130 In the main, we experience and sense our self to live our life and the lives of others according to the Great Trinity. We know that from the main religions of the world we teach the same idea — which there is a one and this one generates a two and that the two cannot be without the third — the relationship between the one and the two. We have created the Great Trinity in order to maintain a perceptual filter that allows us a way out from taking responsibility for being both the one and the many. Thus, in the Christian tradition, to cite only one, there is God the Father who generates God the Son and the relationship between the Father and the Son is the Holy Spirit, the Spirit of Love.
11.0131 We sense in our wisdom, the Great Trinity. We sense this Great Trinity to be grounded within the essential reality of our own being-in-the-world. This Great Trinity we know beyond a question of a doubt to be true. Everyone, to some degree or other, we know must hold the same idea.
11.0132 This Great Trinity, of course, is the trinity exemplified by the so-called "Me Generation" of the 1970's and known throughout our history. We know this trinity as ME, MYSELF, and I.
11.0133 In contemporary society, we recognize this trinity in the need to be an individual more so than one equal to and one with others, the need to be the individual owner more so than a sharing participant in the execution of a task, the need to be the center of attention more so than one co-equal in a circle of friends or associates.
11.0134 We see it in the political domain, both national and geopolitical modes. We demonstrate it by maintaining an East/West ideological division supported by nuclear arsenals to maintain national security; in the economic, consumer oriented pricing of whatever the market will bear in cost and production of consumables that have no relation to human life — living or survival; in the religious domain where we acknowledge our propensity to kill another who does not share our own definition and theological interpretation of religion, given our behavior in the regions of Northern Ireland, Lebanon, and Iran.
11.0135 The Great Trinity, thus we put forth as a proof of our great wisdom. It is obvious — as obvious as the nose on our face — that we are right. Doesn't everyone with whom we associate agree? And if someone does not agree, well we know what kind of person s/he is, don't we? We live in a reality of shared perceptions. If someone agrees with us, agreement exists and supports our being-in-the-world. We identify with the Great Trinity; for this Great Trinity is the foundation of the world of Homo Sapiens. We experience its support of our being-in-the-world in nearly every waking moment.
11.0136 We experience the Great Trinity in the world we have created for ourself, the world described above that we support today by an actual deficit in 1985 of 212.3 billion dollars in the USA. Our immediate US system we support by assets that total 937 billion US dollars and by generating liabilities that total 4.8 trillion US dollars. The Great Trinity which we give honor and support to, has given us in return a net worth, therefore, of negative 3.8 trillion US dollars (Wall Street Journal). All things being equal, the United States of America is bankrupt and ought to file for a Chapter 7 bankruptcy. The government is bankrupt. The people allow the government to be what it is. Therefore, the people — American Society — are bankrupt. And by extension, so is western civilization. And by inclusion, so is human civilization. Homo Sapiens is bankrupt — and in its wisdom, is too stupid to realize its situation and to do anything about it — for it continues to blind itself in its own image: Me, Myself, and I.
11.0137 It — Homo Sapiens — is so caught up in itself, it does not recognize it, in actuality, is a We, the we who have been present in this handbook, who are one: Homo Unus.

11.0140 The reality of Homo Unus we have known to be from before the beginning. As a conceptual reality, our reality as Homo Unus began with our recognition of our own being human coming to be at some point within the stream of things. We recognize Homo Unus in our basic child-like approach to life that we, with full responsibility consciously and purposefully loose as we become wise adults, with a purpose to manifest and meaning to fulfill. We cease to live on Earth and enter the domain of our head.
11.0141 We experience our reality of Homo Unus in various streams of being we label mystical, magical, shamanistic, gnostic, poetic, or Zen. We only think we experience Homo Unus when we are spiritual or when we hold ourself to be so. In such moments of thought we are only showing we are Homo Sapiens.
11.0142 Until the 1900's, we lived primarily in a Newtonian universe of solid objects operating according to a determined set of universal laws governing the movements of all its parts. Our adult knowledge more than confirmed our adult experience of things, ourself, and others. We assumed that all we had to do is to find out what the laws are to understand the nature of our present reality and to provide answers to our questions or resolutions to our problems.
11.0143 Our understanding of the universe was in part a projection of what we thought to be the case. Our understanding was counter for the most part to the experience of the mystic, poet, Zen Master, or Sufi dancer.
11.0144 The dichotomy was between the thinker's macroscopic and the mystic's microscopic phenomenological filters. The thinker would have no part of the mystic. The mystic took the former with compassionate understanding. The thinker depended upon given perceptual filters to mediate his or her experience. The mystic, from the ground of being experience, knew the perceptual filters as purely illusory.
11.0145 The dichotomy has become a mute point to both sides who know. We have empirical evidence from contemporary physics that our reality is the reality of the mystic, poet, Zen Master, or Sufi dancer. The reality of the Newtonian Master, although not wrong or false, is incomplete and missing the essence of things and no-things.
11.0146 Thus, we find our being in the phenomenal realm is itself the integrity we experience as the fabric of the universe. We come to image our integrity by acknowledging our responsibility for the reality we thereby create.
11.0147 The reality we are able to answer for with integrity is a whole, open universe within the fabric of which we manifest our integrated humanity being present by consciously self-organizing our one reality.
11.0148 We no longer need, as a result, to maintain the illusion of our wisdom by calling ourself Homo Sapiens. We do not have to be a human being being a doctor, lawyer, boss, worker, laborer, maintaining as rigid ego boundaries of such and thus identifying as the doctor or lawyer. We can be a human being being human, maintain fluid ego boundaries as an aggregate of Being Itself.
11.0149 Subsequently, we are present within the oneness that we know ourself to be and thus actualize our being human, Homo Unus.
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11.1000 Phenomenology of Wholeness
11.1010 Phenomenology of Wholeness as Evolutionary
11.1011 We understand that we are today as a manifestation of the process of co-evolution. We see that what we label the micro, the small, mirrors the developmental structure of the macro, the large. Both structures evolve together as a whole. (Briggs, 193)
11.1012 Up until the time of quantum mechanics, we arranged things into a hierarchical order. We assumed, as a process of reflexive mentation, that the greatest value exists at the top. We did not realize that it was we who were making the assumption in the first place and the assignment of value in the second. We found in Bohr's experiments that in reality there are no hierarchies, that reality is whole and as such is non-hierarchical. There is no top or no bottom. (Ibid., 187)
11.1013 Within this co-evolutionary process, we realize that we are wholes ourselves. We, thus, become and are integrated aspects of a universal whole. We discover continually that as we live our life to the fullest extent we make possible, we overcome what we knew as "cosmic cold and loneliness." (Jantsch, 74)
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11.1100 Phenomenology of Unity in Wholeness (Fox)
11.1101 Looking at our reality from the perspective of unity, we readily see that there are really no developmental stages or an evolutionary process. We experience the cosmos to be nothing else then what it now is, perfect. It does not develop into anything other than what it is, the cosmos. "All appearance expresses directly the wonderment of Being — that unity which is already Itself." (97)
11.1102 Being present to this basic elementary fact, we then sense that our own supposed development is in reality the opposite. We discover that we do not develop but loosen our grip of our individual identity and re-identify with a larger whole.
11.1103 This whole we become is inclusive, embracing that which we not only thought we were, but that which we thought we were not as well. Thus, do we heal ourself and regain our integrity by taking responsibility for the dichotomies we generated by our chosen perceptual filters. Consequently, we emerge our human consciousness as "a manifestation of a single consciousness, (we) know variously as God, Brahman, Tao, Allah, Adonai, Being, (or) Absolute Mind." (91)
11.1104 Thus, we pass through various stages of opening to our oneness and wholeness. In each of these stages we experience a dichotomy that we resolve by identifying exclusively first with one side. We thereby view the other as alien and separate from the self. By so doing, we create a tension between these polarities (cf. Hagel 7.4600). We release the tension when we expand to identify with both aspects of the polarity.
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11.1200 Basic Polarity Splits
11.1201 The following polarities we encounter in our process of re-attaining our integrity that we may think we have lost.

11.1210 The Shadow-Persona Split:
11.1211 In Jung we observe or are aware of aspects of our being-in-the-world that we like or consider favorable and acceptable. We subsume these favorable aspects under the heading of persona, "a mask of respectability." The antithesis we experience as bad, undesirable, and unacceptable. We subsume these unfavorable aspects under the heading of shadow.
11.1212 We approach and think we are-in-the-world with a mask of respectability, our persona. We project out onto others and our environment those aspects we perceive undesirable in our own being. Whatever we do not like about another or have trouble with in another is what we have not yet accepted about our own self as being true about our own being-in-the-phenomenal realm. "We only know what we are." (Laing)
11.1213 In Freud we experience a similar split. We find our conscious mind in which we are aware of acceptable material. We find our unconscious mind in which we store denied, suppressed, or repressed material.
11.1214 In either instance, we know our necessity to recognize and re-own all hidden aspects of our self in order to regain our original integrity. We do this by expanding our identity to embrace our supposed positive and negative balanced self-perceptions.
11.1215 As we embrace all aspects of our mental representations and behaviors, we demonstrate our responsibility and enhance our integrity.
11.1216 Let us pause for a moment and let come to mind a person, situation, or environment that we would find completely abominable, disgusting, putrid, vile, ugly, and completely contemptuous and contemptible. Let this image become very clear and pay attention to any resistance we are experiencing, let the resistance be and let the image we are creating achieve ever greater clarity. Pause, and be with our experience of this image. Feel this image. And now, become this image. Be this image. This is who we are now. We are this image. For all eternity. We realize our inherent oneness when we experience no difference between this, what some would call a negative image, and what these same folk would call a positive image.
11.1217 As we let our fragmented psyche become an integrated ego, we allow for greater integrity in our being and are then demonstrating more responsibility for our human organism. The more responsibility we assume for the integrity of our human organism, the greater our responsibility for our humanity and thus humanity itself. As we experience more integrity of our humanity and humanity itself, we take more responsibility for our Being-in-the-world and demonstrate our integrity within Being itself.
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11.1220 Mind-Thought-Body Split:
11.1221 We identify in our integrating process with our mind or psyche. We are the ghost in the machine who thinks thoughts through the body, which has sensory experiences and emotional feelings. We find ourself saying, "I have a body."
11.1222 However we view ourself, the "I" who we think we are we know either generates or receives feelings and thoughts. These feelings and thoughts are separate from who we know are self to be. These thoughts and feelings are separate from who we are. We exist independently from them.
11.1223 We can pause once again and look at our body in a mirror. If we like or dislike what we see, pay attention to the thought we are generating — "like" or "dislike," "love" or "hate." Let this thought grow and mature in all its magnificence — magnificent hate or magnificent love. Let the feeling grow as whatever it is. It matters not. And now, let ourself become that thought and notice our resistance and know that if we feel love, our thought is hate. If we feel hate, our thought is love. let the experience be in our entire body. As we discover our inherent oneness, we realize that neither love nor hate are, in reality, true except as perceptual filters we can use to mediate our experience. Be present to the experience and be responsible for that we are and realize our integrity as one, whole, system, penetrating the moment with knowing acumen.
11.1224 If we experience a difficulty with the love/hate dichotomy, for the time being, know that we have not yet demonstrated in our being-in-the-world our capacity to either love or hate, for we have not let ourself become present to our reality of who we are. We are living out a soap opera of some sort or another and know not that we are its producer/director, star, and audience as well. We are living through the pre-human mentations of our reflexive mind. And there is no hope for us.
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11.1230 Self-Other Split:
11.1231 When we experience ourself as a total organism, we recognize the reality that our totality ends where our environment begins. We observe from our total energy system within this environment, that others like unto ourself seemingly exist. Thus, do we emerge the distinction between ourself and others (and things).
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11.1232 Our soap opera begins. We become, and are unaware of this fact, the leading character, the main actor of our drama that has others as major or minor supporting characters. What are some of these characters we assume? The following is a list of banal scripts of westernized males and females (Wyckoff):

11.1232a Some Banal Female Scripts:
11.1232a01 Mother Hubbard (or The Woman Behind the Family): We spend our life nurturing and taking care of everyone but ourself. We give way more than we receive and we accept this imbalance because we perceive ourself to be the least important member of our family. We measure our worth only in terms of how much we supply to others. We choose this script because we find it safe and with it we can avoid taking the necessary risks inherent in confronting our fear of being an interdependent and whole human being. We experience as basic injunctions directing our life: "Be a good mother," "Be nice," "Sacrifice for others." We find our enjoyment in playing such roles as "The Harried One," "The Frigid Woman," or "Look How Hard I Try."

11.1232a02 Plastic Woman: As a way to get strokes from others, we encase ourself in plastic — bright jewelry, platform heels, foxy clothing, intriguing perfumes, and dramatic make-up. We try to buy beauty and "O.K.ness," and we never really succeed. We feel chronically one-down to "media beauty." We feel power as a consumer and powerless over our life outside the department store. We experience the injunctions of "Don't get old;" "Don't be yourself;" and "Be cute" controlling our life. The roles we enjoy playing as "Buy Me Something," "Schlemiel," and "Alcoholic (Pill-oholic)."

11.1232a03 The Woman Behind the Man: We put all our talent and drive into supporting our husband who is often not as talented as we are, but according to society's rules as we view them, ought to be the successful one. We tend to look smart at cocktail parties and know how to be a great hostess and/or campaign manager. We experience the injunctions "Be helpful;" "Don't take credit;" "Stand behind your man" controlling what we do. We find that we enjoy playing such acts as "Gee, You're Wonderful, Professor," "If It Weren't For You," and "Happy To Help."

11.1232a04 Poor Little Me: In this script, we spend our life being a Victim looking for a Rescuer. Our parents we let do everything for us because we are a girl (and aren't we supposed to be helpless?). We let our parents debilitate us. We let ourself become completely dependent upon them and under their control. We struggle against this for a while and finally give up, concluding that our parents are right, we are helpless (as we have let them make us). We learn that we can get what we want more easily if we tell others our troubles. Thus, we become invested in not giving up our self-image of being helpless. We find that we let the injunctions of "Don't grow up," "Do what your parents say," and "Don't think" control our life. The roles of this script we enjoy playing are "Ain't it Awful," "Stupid," and "Do Me Something."

11.1232a05 Creeping Beauty: We possess the standard attributes of what we know as "media beauty," but we do not feel very good about ourself as a person and we really do not perceive ourself as beautiful. Rather, we perceive ourself as being shallow and ugly underneath our veneer. Very often we focus on our individual body parts that in themselves may not be attractive as when we view them in terms of our total image. We hold others in contempt for buying into our felt deception of our beauty. Thus, we can never deliver ourself in any relationship. We find that we let the injunctions "Your beauty is only skin deep," "Don't be close to people," and "Don't be you" control our interactions with others. The roles we play in this script are "Rapo," "If It Weren't For You," and "Blemish (on ourself)."

11.1232a06 Nurse: We let ourself be a professional rescuer. We work in an institution that we let exploit us and push us to our limits. In the beginning, we wanted to help others, but soon our commitment turns into oppression. We learn to intuit skillfully the needs of others and how to take care of them. We, in turn, expect others to read our minds in a like manner and to take care of us. This, of course, does not happen. We do not ask for what we want so we do not get it. The injunctions we listen to that we let control our life are: "Take care of others first," "Don't ask for what you want," and "Be a hard worker." The roles of this script we enjoy playing are "Why Don't You — Yes, But," "Ain't It Awful," and "If It Weren't For You."

11.1232a07 Fat Woman: We spend most of our life hassling ourself about and responding to what our scale says. We go on a never ending series of diets to get "O.K.ness" through self-deprivation. We have trouble letting out our anger and experience a great difficulty in saying "no," so we literally swallow whatever is in our purview. Because of our fat, we feel solid and substantial. We also use our fat to keep away people we want to be close to, repelling them in our mind by our fat. In addition, we use our fat as a "wooden leg," a copout for not doing what we want to do or be. We let ourself by driven by the injunctions: "Don't say 'no,'" "Don't get angry," and "Don't love yourself." The roles in this script we use with relish are "Food-aholic," "Wooden Leg," and "Ain't It Awful."

11.1232a08 Teacher: We decide to teach because it is the only way we can see no other way to make use of the knowledge we garnered in college and, thus, no other way to make money. Thus, we enter teaching not because it is what we want to do in life. Eventually, we get sucked into keeping a personally unrewarding job for no other reason than the seductive security of tenure. We want independence and think we have it in a dependent tenured position. We do two things in society. We are highly educated and sophisticated baby-sitters. We indoctrinate our children into our society's value system. We teach them really to compete, line-up, take orders, and adapt. We let our-self be forced to follow rules we do not like yet impose on our children as well. Our main problem is that we spend our working days with children. As such, we forget how to relate with our peers. The injunctions we let control our life are: "Be independent," "Don't be you," and "Follow the rules." The roles we play are "If It Weren't For You," "Why Don't You — Yes, But," "They'll Be Glad They Knew Me."

11.1232a09 Guerrilla Witch: We are in touch with our power to affect others and we use it. Our power is mysteriously magical and a bit out of our control rather than rational and clear-sighted. We tend to use our witchy, intuitive, covert power with some and are highly competitive with others. Ultimately, we fight from a one-down position, experiencing ourself as the underdog. We let the injunctions of "Don't trust," "Don't be close," and "You are special (different)" control our life. The roles we enjoy playing our "Let's You And Them Fight," "Now I've Got You — You SOB," "Uproar."

11.1232a10 Tough Lady: We learn from our parents to be a loner and not to trust or to count on others. We concern ourself with our own survival. We take care of ourself at a subsistence level, ignoring frills and nurturing. We take care of our own business for ourself in a "masculine," touchless, feelingless manner. The injunctions from which we live our life are: "Don't trust," "Fight back," and "Take care of yourself first." The roles we thrill in playing are "Now I've Got You — You SOB," "Uproar," and "Courtroom."
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11.1232b Banal Scripts of Males:
11.1232b01 Big Daddy: We are the exaggerated version of the responsible father and husband. Our life is full of responsibilities: making a large amount of money to support everyone, providing for the well-being of everyone, making plans for the future, and so on. Thus, we are the absolute ruler, knowing best and admitting no arguments on that score. We lose our ability to enjoy ourself, taking pleasure in the deference we receive from our family. We live our life according to the injunctions: "You're always right," "Take care of everyone," and Don't admit weakness." The roles we joyfully burden ourself with are "Rescue," "Courtroom," and "If It Weren't For You (Them)."

11.1232b02 Man in Front of the Woman: We know that our success would not be possible without our wife's or some other woman's hard work. We must, however, pretend that we are the commanding genius of the partnership. We feel considerable guilt about our usurpation of our woman's power. We cannot enjoy our success because we always know that our success is not ours as we pretend. (Our injunctions and roles compliment those of The Woman Behind The Man.)

11.1232b03 Playboy: We spend our life chasing the "perfect" woman who doesn't exist. We buy the female body the media uses to sell consumer goods. We take as real the woman in the ad, is-counting the women we meet in daily life. Our perception of people becomes as two-dimensional as the printed sheet, letting us respond to others in totally superficial ways, basing our acceptance of the other upon how they look. And we are never satisfied, being that we tend to find at least one fault in the other's looks. The injunctions we use to pick and choose are "Don't settle for the second best" and "Don't give yourself away." The roles we play are "Rapo," "Blemish," and "Why Don't You — Yes, But."

11.1232b04 Jock: We decide in adolescence that the highest achievement of manhood rests in the sports world. We become pretty good in a sport. Our body becomes all muscle. We detach from our feelings, even though we are a body worshiper. Our sexual energy we completely transform into physical activity. The injunctions we use to discipline our life are "Don't think" and "Be competitive." The roles we play are "Stupid," "Bus-man's Holiday," and "Let's Pull a Fast One on Joey (in the Victim role)."

11.1232b05 Intellectual: We decide in adolescence that the highest achievement we can accomplish is the development of our intellect. We turn away from all physical pursuits in favor of "learning." We read, study, talk, head-trip all the time. We feel, contradictorily, that our body and emotions are blocks on our path of intellectual achievement. We convert every activity into some form of "rationality." We live our life from the injunctions: "Don't feel," "You are smart," and "Use your head." The roles we toy with are "Courtroom," "Why Don't You — Yes, But," and "Do Me Something."

11.1232b06 Woman Hater: We learn early on from our observations of our mother and statements of our father that women are not O.K. We involve ourself in some all-male activity from the military to the monastery. We perceive women as being the weaker sex and incompetent. We are proud that we have no need for them and thus we maintain the perception that no permanent or long-lasting relationship with them is possible. Our injunctions we use to maintain our perception are: "Don't be close," "Don't trust," "Don't let go." The roles we play are "Now I've Got You, You SOB," "Blemish," and "If It Weren't For Them (Women)."

11.1233 As we read the preceding scripts, we could see some of ourself in some and none of ourself in others. In those instances where we experience resistance, let the resistance be a message that this particular item at the moment is what we are now denying about ourself. In reality, we are all of these scripts and know each of the injunctions and roles — regardless of our gender.

11.1234 In Tarthang Tulku we note that "we all bear the same value. To visualize this, we might see ourself as tufts or peaks that have been plucked up from the same fabric. Ordinarily we only look outward, across the intervening valleys to the individual peaks; but we can become aware of our fundamental kinship by attending to the fabric itself." (Fox, 93)

11.1235 We easily come to understand our evolutionary principle of the survival of the fittest has little to do with strength, cunning, or prowess. Instead, we see that we who are integrated and harmonious survive and live. We discover that by our healing the tension that exists in our chosen perception to experience polarity between self and others, we find that we enable ourself to perceive humankind represents one overall interest — one planet.

11.1240 The Witness-Witnessed Split:
11.1241 We become aware of this split once we learn not to confine our identity to the boundaries of our individual organism. We become aware of what in Jung we label the "collective unconscious;" in Mahayana Buddhism, "the supra-individual repository consciousness; and in Hindus, as the "causal body."

11.1242 We "identify not only with the conscious thoughts, actions, and feel-ins of others, but with the unconscious process of the species throughout time." (94)

11.1243 In this process, integrating with all of humanity, we also witness our own individual embodiment. We observe the process of things both inside and outside our mind/body "in a creatively detached fashion." We as witness do not exclusively identify with either.

11.1244 We come to realize that if we can perceive our body and mind objectively, then we cannot constitute a real subjective self. We experience no-self.

11.1245 We know no-self as the Buddhist practice of "mindfulness." In Assagioli, we identify no-self as "is-identification and transpersonal self." In Maslow, we experience no-self as "plateau experience."
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11.1300 At-One-Ment
11.1301 We experience our life as a process of atonement. We experience our primordial condition of witness and witnessed, creator and created, subject and object, Atman and Brahman, heaven and earth as one.
11.1302 Our idea that God is omnipresent, omnipotent, and omniscient we see does not mean that God is everywhere present, all-powerful, and all-knowing. We sense God as being "all presence, the universal dynamic, and all knowledge."
11.1303 When we say "Hear O Israel, The Lord Our God, the Lord is One" we understand that we are referring not only to a non-plurality of deity, but to "a basic non-aggregated unity" that we are.

11.1310 In Bohr we recognize the new notion of unbroken wholeness. This wholeness we directly and empirically experience denies our classical idea of analyzability of the world into separately and independently existing parts. Instead, we know that the "in-separable quantum interconnectedness of the whole universe is the fund a-mental reality."
11.1311 We see that there is no matter or solid building blocks at the base of reality. We find instead wave-like patterns of probabilities and interconnections that reveal the basic oneness of the universe.
11.1312 We have no concepts for this oneness. In Buddhism we call this oneness "Suchness," "the great all-including whole." We experience this oneness as we know ourself as the self-identity of absolute contradiction.
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11.2000 Phenomenology of Openness
11.2001 From our experience, we realize that if something is whole, it is open, for it includes all.

11.2100 We experience openness in terms of the "import-export activities" of our system. We realize by our direct experience that we need to be open in order to maintain our own dynamic steady state. (Laszlo, 31)
11.2200 Likewise, we recognize that "the primary law of purpose for evolution is openness." We experience our openness in our holistic multidimensional web of processes we have structured in all directions through the macro-micro co-evolution of our systems within our system within our systems' system of all that is and is not. (Briggs, 199)


11.2300 In the realm of self-reflexive presence in the phenomenal realm, we experience our evolution as a learning process. As we recognize our self-organizing dynamic, take responsibility for it, we experience greater degrees of freedom in our system of self-determination.
11.2301 We experience, then, that our "evolution is open not only with re-sect to its products, but also to the rules of the game it develops. The result of this openness is self-transcendence of evolution in a 'meta-evolution," the evolution of evolutionary mechanisms and principles." (Jantsch, 7)
11.2302 We break through to new understandings to our ultimate break-through in seeing ourself as being the integrity of the universe. We take responsibility for it (the universe and all it contains and does not contain, including our own being-in-the-world). We prove our responsibility in the openness we maintain toward our environment.
11.2303 Thus, we see how our own openness maintains a state of non-equilibrium and allows us to continually self-organize our being-in-the-world that allows for greater self-amplification that is the ground for breakthrough.
11.2304 Likewise, we see that in our openness we determine our own dynamic and direction. We unfold "in a systematic web which, in particular, (we) characterize by the co-evolution of macro- and micro-systems." In such a way of dynamic interconnectedness do we in our open state determine our own meaning. (Ibid., 184)

11.2310 Thus, the basic characteristic of our finite being-in-the-world is openness to the world. We transform the world through the presence of our finite body participating in the evolving meaning of the total system. Eventually, we experience we are open to being-in-the-world maintaining higher forms of intentionality that we demonstrate in our conscious life and free behaviors. (Kockelmans, 134)
11.2320 Thus, we experience directly the integrity of reality and are able to answer for it, our integrity as well as our responsibility. We know our integrity is the integrity of the whole and as we remain open to the whole, we are able to respond accordingly, thereby showing responsibility in our integrity.
11.2321 We understand that as water is to ice, so too is responsibility to integrity, as the creator is the created.
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11.3000 Phenomenology of a Synergetic Universe (Fuller)
11.3001 By synergy we mean "behavior of whole systems unpredicted by the behavior of their parts taken separately. Energy relates to differentiating our sub-functions of nature, studying objects isolated out of the whole complex of Universe. ... Synergy represents the integrated behaviors instead of all the differentiated behaviors of nature's galaxy systems and galaxy of galaxies. ... Synergy alone explains the eternally regenerative integrity of Universe..." (3,4)

11.3010 We have come to recognize that the Universe as a whole behaves in ways "completely unpredicted by the behavior of any of its parts."

11.3120 We observe that the physical universe is not a static reality with all its parts making one set frame of operation held together by gravity.
11.3121 Instead, we see that it is a process, a self-regenerative process. This process we observe has two aspects:
11.3121a inter-relationships and
11.3121b inter-transformings.

11.3122 We have come to realize through our experience a complex code of weightless, generalized principles governing this regenerative process. These principles we find in our laboratory are metaphysical and thus eternal. Being metaphysical, we find that they are "omni-inter-accommodative," that is, they, among themselves, contain no contradictions.

11.3200 Universe itself, we experience, thus, as the aggregate of these eternal generalized principles. When we experience these principles, we find no unity in the scenario it manifests in particular local space-time transformative evolutionary events.
11.3211 We find our human individuality one such "special case unfoldment (in) the integrity of the complex aggregate of abstract weightless omni-inter-accommodative maximally synergetic non-sensorial universe of eternal timeless principles."
11.3212 Our humanity we observe as a macro-micro universe. That we are unfolding and unfold individually is "physically irreversible yet eternally integrated Universe."
11.3213 Within our observation, we experience in our own universe the Principle of Universal Integrity. We experience that the implosive force always inherently encompasses the disintegrative, explosive force of our being. That which we take in holds all that which we throw out.

11.3214 Thus, we experience as synergetic corollaries (63), that
11.3214a 1) Universe is finite.
11.3214b 2) Local systems are definite.
11.3214c 3) Unity is complex and at minimum two.
11.3214d 4) There are no solids or particles, no-things.
11.3214e 5) There are only waves and frequencies, that is angle and modulation.
11.3214f 6) There are no straight lines, physical or metaphysical.
11.3214g 7) There are only geodesic, that is, most economical inter-relationships (vectors).
11.3214h 8) All "lines" (trajectories) are complexedly (sic) curved.
11.3215 Thus, we sense that we as our universe is "tensional integrity." Our integrity is implicit in our external finiteness just as it is so with Universe. What we experience as finite body is actually an enclosed open system of integrated vectors. These integrated vectors maintain an equilibrium with our radical vectors seeking to let the system disintegrate. We include that which would take us out. (84)

11.3216 Thus, we know our self individually as "a pattern integrity" of human individuality that is "evolutionary and not static." (228)

11.3217 Universe, we perceive, manifests comic intellectual integrity. We observe this intellectual manifestation in how Universe takes in as an open system the generalized principles that makeup its design. We sense, then, the design of Universe as our concept of its ordered relationships that we apprehend and comprehend though our use of our self-reflexive matrix we label intellect. (692)

11.3220 Thus, do we see that Universe is the aggregate of all our consciously made apprehensions of the way things are. Because of languaging, our communication of these aggregates is not simultaneous within our species. Our experiences, then, we find, overlap as well.
11.3221 "To each of us, (then), Universe must be all that isn't me, plus me." (83)

11.3230 We grasp what in Einstein we know as the illusion of simultaneity. We experience "that there is no conceptual validity to the notion that everything in Universe is actually in simultaneous static array." (241)

11.3240 Thus, we sense that the physical universe is "an aggregate of frequencies."
11.3241 We sense the plural unity of frequency and thus come to appreciate our unity inherent in our system and the total system. We sense our own multi-cyclic systems frequencing one within the other letting a unified system be. Thus, we have generated a definition of frequency to be "a discrete plurality of cycles within a given greater cyclic increment." (249)

11.3300 Thus, are we whole and one within one whole system that penetrates the moment with knowing acumen.
11.3301 Taking responsibility for the plural unity of our being-in-the world, we grasp our individual, cosmic integrity. We demonstrate the actuality of our integrity by answering for our behavior in terms of the multiplicity in our unified system and the field we generate, what we put out.
11.3302 We are responsible for the integrity of the reality we experience. Our experience is responsible in that we realize its integrity. Our realization is responsible in that we answer for our integrity, that we are, that we contain, all that which we put out in all dimensions of our being-in-the-world in terms of what we do, be it thought, feeling, or action or non-action.

11.3310 We bring in, image-in, imageize, therefore, conceptualize. We bring-in, "capture conceptually," by synthesizing through "differentiating local integrities from out of the total, non-unitarily conceptualize integrity of the generalized universe." (621).
11.3311 Thus, we, individually, as a group and as a species are "it." We make it to be what it is and what it is not. Our integrity lies in "it," our responsibility, in the "making."
11.3320 Thus, do we understand our responsibility for the integrity of the perceptual filters we select to conceptualize universe, including our being in it.
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11.4000 Phenomenology of System's View of Nature and Life
11.4010 We experience nature as a "sphere of complex and delicate organization." We find that systems communicate with systems. These systems we see jointly form super-systems.

11.4011 We detect strands of order permeating the entire spectrum of nature and life. We observe common characteristics manifesting in different forms. We see properties of these forms "in a continuous but irreducible sequence" from level to level of existence.
11.4012 Thus, we conclude from our experience that our perception of nature allows for "one of harmony and dynamic balance."
11.4013 We see that progress emerges from below and is not governed from above. Hence, progress shows characteristics of openness and definiteness. We, then, recognize our own responsibility in our freedom to choose our path of progress. Likewise, we recognize that our freedom we balance within the "limits of compatibility with the dynamic structure of the whole." (Laszlo, 74)

11.4100 We understand that life itself creates macroscopic or environmental conditions for its own further development. With equal rigor, we are present to the reality of the biosphere itself letting its own micro-scopic life be.
11.4101 Again, we sense that both the big and the small, the macro and micro, are "both aspects of the same, unified and unifying" evolutionary process.
11.4102 Thus, we find ourself in our ability to answer for our life imaging the integrity of the universe, our own integrity as well. We conclude, existentially, that life does not unfold or emerge in the universe. Instead, we experience the universe as life itself (Jantsch, 9) unfolding. Within which unfoldment, we emerge in our own responsible integrity: the encapsulation of the micro- and macro-universe.

11.4200 Humanity we find, therefore, being a macro-micro universe, is al-ways an unfolding event that cannot be reversed. At the same time, we experience humanity eternally integrated within the fabric of Universe. (Fuller, 61)
11.4201 Life, we see, then is "the eternal present in the temporal." Life is the moment connecting what we experience as the "reaction past" and "resultant future." (Ibid., 284) It, that moment, is alive. We are the moment. We are life.
11.4202 Our individual life we experience, as a result, as our progressive harvesting of information. We experience that we keep this information in our brain circuitry. We find that we alternate between observing and articulating this information. In between our observing and articulating, we experience our variable recall rates of our observations. We are present to our recall rates that we predicate upon our ability within the moment to understand our observation. (Ibid., 247)

11.4300 We process our information within our intentionality.
11.4310 We experience our intentionality not as a line. Instead, we know our intentionality to be a dimension within which we move our being from a factual present to a dimensional present. We take our responsibility for the many levels of meaning we ascribe to the dimensionality of the moment. By so doing, we realize that the integrity in the moment emerges from our responsibility for our own being an integral reality ourself.
11.4311 We move "from a figure to its horizon, which is the thickness of the world." We recognize and are present to this horizon as the "horizon of Being."
11.4312 We sense the dimension of past as our "lived and differentiated world." Likewise, we experience our horizontal present enfolding many dimensions that comprise our figured present.

11.4320 Time for us is no longer a continuous flow. Instead, we sense directly time to be a "series of nows which we create by stopping the movement of globular time."
11.4321 Time we perceive, sense, and feel as a "vortex moving around an open center, the incarnate being (that we are) that is itself dependent upon horizontal Being." (Olkowski, 110) Thus, do we experience the meaning-giving matrix of our being as an expression of Being Itself.
11.4322 Within the non-propositional intentionality of Being we know our individual responsibility, our answering for, our integrity that we show within the moment of Ever-Present-Now (Otto) in what and how we create what and how we do, our expression of our being-in-the-world.
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11.5000 Phenomenology of Integrated Perception (Behrends)
11.5010 If we say that someone is too stupid to understand these words, and if the response is a stupid response, which is based upon reflexive techniques, then we recognize our perception to be in accord with reality.
11.5011 We recognize our stupidity, our ability to be stupid, when we react with negativity to environmental stimuli. By negativity we mean that immediate emotional reaction that we emanate from our self-perception that we are smart, intelligent, wise, and all-knowing (or the like). In other words, we react from an ego-construct that we ought-not-be stupid.
11.5012 Thus, do we prove our stupidity. We do not engage our self-reflexive mentation ability. We know the neutrality of the stimuli and that we are responsible for the meaning we give the stimuli by the perceptual fields we choose to govern our cognitive structures that form our thought-feeling reactions/responses within our moment.
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11.5100 Phenomenology of Information Processing Systems
11.5101 We are information processing systems being-in-the-world. We process information by actively selecting, distinguishing, organizing, and transforming information within our environment.

11.5102 We sense information originating either internally or externally. The information, be it an urge to kill, rape, pillage, and plunder, or the visual perception of the "splendor" of a Solemn High Pontifical Papal Mass in St. Peter's (in Rome, Italy), is itself neutral in its meaninglessness and remains so until we react (reflexive) or respond (self-reflexive) to it.
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11.5110 Process of Information Processing
11.5111 We process information through buffering system (perceptual filters). This system breaks down the information into units.
11.5112 We take these units into what we label short-term memory. In our short-term memory we store these units according to a pre-existing logical framework or we create a new logical framework to house them. We recognize that we have a limited storage capacity in our short-term memory system.
11.5113 From short-term memory, we transfer the units of information to long-term memory. In long-term memory we recognize our infinite storage capacity and retrievability. In addition, we recognize a second buffering system that we liken to a computer program library. We describe this library as a matrix through which we process our meaning and the data. It is this final processing that we know as our experience of the meaningful present.
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11.5120 Thus, we note, we have two buffering systems that come with our package being human. The first is in what we know as the outer regions of our information processing. We say that this buffering is the buffering of our perceptual receptors, our senses.
11.5121 The second we find in our brain. How we structure this second buffer we call a matrix is actually how we govern our experience of the moment. How we color this matrix is how we color our perception of experience and thus create our life, our meaning and its purpose. We can color this matrix either through our reflexive mentation ability or through our self-reflective mentation ability. That we do either bespeaks of our responsibility for the integrity of our system being-in-the-world.
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11.5130 Pattern-Recognition Program
11.5131 When we transfer simple sensory information into our short-term memory, we use our pattern-recognition program. We say that the "physical representation is 'recoded.'"
11.5132 It is also through this program that we determine to which concept a particular stimulus belongs. Usually, we make a quick search of our long-term memory for information we have stored already in order to make a final determination.
11.5133 The more responsibility we take for the integrity of our pattern recognition program, the more rapidly we experience our rate of recognition. We recognize our responsibility for the integrity of this program. We take responsibility when we know we are the integrity of this program.
11.5134 Consequently, the higher degree of integration do we demonstrate internally and externally. Thus, we find that we need to make only a partial analysis through our analytic processing mode to find out what something is. We become increasingly more efficient and require less time to execute our other programs. We operate more of-ten than not from what we know as a no-thought mode of processing information. In other words, we do not experience the need to think as such but can generate an appropriate response on the spot. We do not have to think about what we are going to do. We do not perceive the need to question or to ask a question. We do not color our perception with the filter of question. We use the clear filter of direct knowing. We just do it and do it well.
11.5135 Likewise, if we engage in an error, we recognize that we are always in a process of correction and self-correction that leads to program correction as well. Thus, we find that even at a preconscious level, we, being highly-integrated, behave more appropriately than others are even often times aware.
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11.5140 Thus, by taking absolute and unconditional responsibility for the integrity of our structural mode of processing information, we "identify a given stimulus by synthesizing all its parts into a complete percept." (39)

11.5200 Phenomenology of Attention in Perception
11.5201 Through our process of attention, we generate perceptual filters that allow us to continually express our responsibility for the integrity for our personality integration.

11.5210 Because we are functioning in the world optimally, we pay attention to the unique and novel aspects of available information.
11.5211 We tend, on the other hand, not to pay too much attention to what we can readily organize or even what we experience as organization, recognizing its own inherent illusion and myth in reality. We sense, rather, the inherent meta-organization that bespeaks of the whole and our presence to our own integrity we experience in the whole.

11.5220 Due to the openness of our attention, given the clear filters of our perception and the corresponding flexibility of our thought in no-thought, we readily meet the demands of any rapidly changing environment.
11.5221 We "demonstrate a preference for greater cognitive uncertainty than persons who are less well integrated." (40) We experience our preference stemming from our ability to process information at an optimal level.
11.5222 Coupled with this preference, we experience that we can scan our short-term memory "for relevant information more rapidly than other (less well integrated) individuals." (41)
11.5230 Likewise, we prove our ability to attend to "significantly more information in a selective attentive task. (We) perceive more information than other people" (41) because we are responsible for clear rather than clouded perceptual filters on our cognitive structure.
11.5231 We see as our seeing is, we perceive as our perceiving is and not as we would have or think our perception to be, and thus, others to be.

11.5240 Thus, we experience ourself continually engaging in a "vigorous process of differentiating and integrating meaning information."
11.5241 As a result, we create cognitive structures that allow for greater storage of information in our short-term memory.
11.5242 We can use language systems "that reflect a greater communication richness than the language of other (less well integrated) persons."

11.5250 In short, due to our attention, we encode more information and, therefore, maintain a rich informational system upon which we base our behavior. (42)

11.5260 We recognize that in taking responsibility for the integrity of our personality integration, we do not concern ourself with our intellectual capacity as we are with our ability to put our intellectual ability to optimal use.
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11.6000 Phenomenology of Human Being
11.6001 As we take more and more responsibility for our manifesting in the phenomenal realm, we accrue more and more integrity of our total system.
11.6002 We let ourself be responsible to sense the integrity of universe and, thus, we perceive our responsibility for our experience of our reality in universe.
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11.6100 The Basic Structure of Human Being
11.6110 We experience ourself manifesting in seven dimensions (Jantsch, 240). We realize that we self-organize our being-in-the-world through each level. We recognize that we possess a particular mentation appropriate to each level. As a total person we coordinate each within and between the others manifesting our integrity as one whole system for which we have taken responsibility.
11.6111 We experience our image of our self in the self-image we create.
11.6112 We experience our reflection in our socio-cultural dimension through our self-reflexive mentation.
11.6113 We experience our presence in the dimension of our gestalt perception through our reflective mentation.
11.6114 We experience our phenomenal reality in our organism through organismic mentation.
11.6115 We experience our genetic heritage our eukaryotic cell (our basic cellular structure) we let organize into chromosomes.
11.6116 We experience our basic energy exchange in our organelles or prokaryotes that, by endosymbiotic process we let form our leukocytic cellular structure.
11.6117 We experience our organizing our energy flow through our material structure while organizing our flow of matter through our energetic structure we know as our dissipative structures by which we govern our intracellular processes.
11.6118 Through this basic structure do we express "the integrated aspect of (our) dynamic image" that we direct to the high expression of our total evolutionary process within Universe.

11.6120 Thus, we come to recognize our being-in-the-world is multi-dimensional and multi-faceted. In essence, we sense that we are "an organismic integration of behavioral subsystems."
11.6121 We sense our intrapsychic subsystems that we know as our bio-chemical, physiological, cognitive, perceptual, and affective systems.
11.6122 We sense our extrapsychic subsystems that we know as our inter-personal and sociocultural systems.
11.6123 We coordinate these systems as we process information regarding our internal states, dispositions, and attitudes along with environmental cues we use to specify appropriateness of our responsive behavior.
11.6124 We coordinate through a self-monitoring process that involves our integration of the multiple components of our personality: bio-chemical, physiological, perceptual, cognitive, affective, and inter-personal. (Behrends)

11.6130 Thus, in Fuller, do we experience our being-in-the-world as "a special-case unfoldment integrity of the complex aggregate of abstract weightless omni-interaccommodative maximally synergetic non-sensorial Universe of eternal timeless principles." (Fuller, 61)
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11.6200 Phenomenology of Human Body
11.6201 We experience our flesh and blood like a wave. Our flesh and blood is like a circle that we do not form, which forms us. We provide the structure.

11.6202 "Our body is a being of two halves." We sense two realities about our body — the body sensed and the body sentient. Each reality necessitates the other in their intertwining. (Allen, 253)

11.6203 We realize that our consciousness we experience inherent in our organism in every act of perception we generate. As such, we experience our body not as necessarily a material apparatus, but more as "a presence to consciousness of its own history and of the dialectical stages it has gone through."
11.6203a Thus, we do not conceive of our body in either materialistic or mentalist ways. "The mind does not use the body, but realizes itself through it." We perceive our consciousness coming into the world. (Kockelmans, 128)

11.6204 Thus do we experience ourself as "incarnate being." We are not only a seer or a toucher. We are also seen and touched. Our incarnate being, our body, flesh and blood, is body sensed and body sentient, the obverse and reverse.
11.6204a When we touch our own hand, we let our hand loose contact with the world it touches. Our hand becomes an object. It is now a part of the world touched by our other hand.
11.6204b Thus, are we aware of the ever-present distance between any two experiences that we span with the experience of our body, our flesh. (Olkowski, 113).
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11.6210 Human Body as Incarnate Being (Kovacs)
11.6211 Being incarnate being, we are incarnational consciousness. We are a body-subject. We sense our body, therefore, not simply a means or a secondary instrument of our human existence in the phenomenal realm. We know our flesh and blood as the very expression of existence itself, "the creative presence of subjectivity." Our body, we realize, expresses "our existence in all its facticity and aliveness." ( 210)
11.6212 Our body, then, is our way or style of projecting ourself toward the realm of things and other like-in-kind realities, other flesh and blood incarnate beings. We know that we are conscious of the phenomenal realm through our body. We know, as well, that we are conscious of our body through the world.
11.6213 Thus, do we sense that our body plays "an essential role in (our) life of intersubjectivity." We discover the world through our projects and our projects are functions of our body.
11.6214 Hence, it is through our body that we are present in and perceive the world in a definite way. Our body is our inherence in the world and, as well, our openness toward the world of things and persons.
11.6215 Subsequently, we see that we inhabit the phenomenal realm not as an object, but more so as a work of art. We realize that our body "is a network of lived-through meanings," the expression of our intentionality that realizes itself in the perceptual filters we choose to govern our being-in-the-world.
11.6216 We understand that our flesh and blood expresses total existence. We see that our body is not the exterior side of existence. We sense directly that "existence comes to its own in (our) body."
11.6217 Therefore, our flesh and blood, our body, we do not experience as a thing among other things to which consciousness is attached by some means or other. We sense our body as our "vehicle of being-in-the-world and a basic form of appearance (manifestation) of the world itself."
11.6218 We sense our body to be "the configuration (wholeness) of concrete conditions allowing the realization (execution) of (our) existential projects.
11.6219 Thus, do we realize that our body is our mode of projecting ourself in the phenomenal realm. "This means then that (our) body is the facility, the tangible quality and personal style of (our) intentions and projects." (210)
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11.6300 Phenomenology of a Healthy/Fit Human Body
11.6301 In Illich we define "health not as a specific state, but as the intensity with which an aware organism copes with its environment."
11.6302 Thus, do we understand the Chinese tradition that allows for the payment of doctors just as long as the doctor keeps one healthy. (Jantsch, 237)
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11.6310 We experience our essential unity of body, mind, and spirit that we recognize and admire in our ancestors, the ancient Greeks.
11.6311 Thus, we realize that health and fitness relate "to everything we do, think, and feel." We recognize that "Ultimate Fitness has to do .. with living a good life" (Leonard, 90), the ultimate demonstration that we have taken full and absolute responsibility for our integrity-being-in-the-world.
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11.6320 As a result, we assume direct responsibility for our integrity in a whole fitness spectrum.
11.6321 Aerobics: We understand that aerobics means "promoting the supply of oxygen." Thus, we know aerobics as "the pulse-rate system of exercise." In the America Heart Association, we know that aerobics is "one of the most important methods of attaining fitness." Thus, we take responsibility for seeing that we move vigorously and steadily for 20 to 45 minutes three to five times a week. We, thereby, enhance the integrity of our cardiovascular system (heart, lungs, and circulatory system) by working at a rate demanding large amounts of oxygen.
11.6321a Additionally, we enhance the integrity of our problem-solving ability proportionate to our level of exercise.
11.6321b By our exercise, we release greater levels of norephinephrine, "the chemical basis for happy feelings," thus taking more responsibility for how we show our integrity.
11.6321c Being self-confident and well conditioned, we assume more responsibility for healthier sexual play. (Shepherd, 92)

11.6322 Flexibility: We master flexibility through stretching. We realize that stretching increases the flow of our blood to the areas we are stretching. We sense that we elongate the muscles we are stretch-in and reduce our tension in these areas as well. We also sense that we increase the range of movement around our joints. Thus, we experience stretching an essential element in our conditioning process. (Rapoport, 97)

11.6323 Strength: We recognize that the primary importance we give to building up our strength is psychological in nature. We sense that strength gives us confidence more so than does what we perceive as bulk or endurance. In the same moment, we realize that "strength is what keeps our body parts in place." We realize that through strength we are able to get things done. Thus, we develop the formula: "strength equals force times distance."
11.6323a Associated with strength is power. Our power we experience in our ability to apply our strength quickly. Thus, we make the equation: "power equals strength divided by time." Power is what we need to move between two points.
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11.6324 Balance: We recognize that balance is the first discipline of our human economy. When we are out of balance, we deplete our body's energies and create the space for psychological disturbance. We sense, then, that our balance is our overall fitness and is akin to our composure or self-esteem. We sense balance in our three bodily planes: left to right, top to bottom, and front to back. We experience our actual center of gravity three finger widths beneath our navel (hara or kath). We sense that when we are in balance, we conserve energy and we can maintain our natural muscular symmetry by letting go of stored tensions and habituated stress.
11.6324a We localize our balance in our vestibular apparatus, the organ we use to mediate our relationship with gravity. We evolved our vestibular apparatus in a bony labyrinth behind each of our middle ears. In these labyrinths we find we have let be suspended tiny fluid-filled sacs and tubes.
11.6324b We call our vestibular apparatus, metaphorically, our innermost sense, as we let it have no external receptor organs. Thus, in itself, it does not yield any direct sensations that we associate with touch, smell, sight, sound, and taste.
11.6324c We know it as our "silent sense." Yet, we know that its "primacy is irrefutable." Through our vestibular apparatus, we orient our being-in-the-environment and give ourself the "grid for all (our) other sensory elaboration." It is through the form of our vestibular apparatus that we structure our sensory perceptions. Thus, we actualize our perceptual filters emanating from our intentionality through our vestibular apparatus. As we consciously do so, do we further prove our responsibility for our integrity for our being-in-the-world.
11.6324d In the process of things, we recognize that we experience two kinds of balance: static and dynamic. In static balance we keep our body weight well aligned on the gravitational axis. In dynamic balance, we regain, rather than retain, our balance. We recognize further that given our considerable powers of human adaptation, we can both raise our threshold of unbalance and shorten our recovery time through conditioning. ((We note that we can twirl or spin at a rapid rate for fifteen minutes plus without wavering, stop, and take a perfectly balanced step when we are in our (Sufi) whirling dervish mode.))
11.6324e When we dwell upon the balance of our body, we naturally dwell upon the balance of our mind. We then come to dwell upon the balance between our inner and outer life and between solitude and sociability. Eventually, we see that balance applies to all the opposites we assign in our nature and experience. We conclude that balance "is the crux of how we hold everything together." Thus, are we "the master (who moves) like a carriage wheel." (Jones, 114).
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11.6325 Coordination: We understand coordination to be the qualitative area of movement in balance. With coordination we experience we can do precisely what we want to do with our body when we want to do it. At this point, we are "physically educated." In coordination we assume responsibility for our awareness, imagery, and sensation, proving our integrity for our whole and complete dynamic of our presence being-in-the-world. We sense our awareness of our body parts in space along with lightness, weight, and time. Thus, we are responsible for how we propel our paths of movement effectively in relation to space.
11.6325a We take responsibility for our coordination skills: visual tracking, trajectory, positioning and agility, explosiveness, gross-body coordination, matching of receptor and effector skills, and integrating these skills in a "preset notion." (Pesmen, 120)
11.6325b Thus, do we move with ease, grace, and dexterity — neither fast nor slow, neither this way nor that, neither nervous nor tense, but with purpose, aim, and direction.
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11.6326 Relaxation: We know, simply and unconditionally, that the essence of relaxation is breathing from our physical center of gravity (cf. 11.6324). We can say that our mental relaxation follows from our relaxed mind or vice versa. In either case, we speak from the common perception that our mind and body "are inextricably intertwined strands of the same system."
11.6326a Breathing is our common denominator. In our breathing do we experience the only bodily process that is both conscious and unconscious. When we take responsibility for our breathing, "we gain access to body functions we don't normally think of as being in our control." (Yagoda, 128)
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11.6327 Concentration: In that we are responsible for our being-in-the-world, given our physical fitness, we realize that the difference be-tween winning and not winning is in our head. We know "that the mind is the playing field on which the real game takes place." We can be speaking of the game of life, money, sex, freedom, whatever — we are the game in our head by how we let ourself be in the game or not. We are the lack as we are the abundance. In Gallwey we experience obstacles are really just internal interference — doubt, distraction, out bursts of anger, forgetfulness, and so forth. We recognize "'powers of the mind' as concentration, meditation, visualization, and inner sensing."
11.6327a We take responsibility for cognitive strategies we employ to deal with our self-doubt, motivation, drive, commitment, mental tough-ness, and mental flexibility. We attune ourself to see which perceptual filters we now have in place buffering our perceptions and thus cognitive structures. We see to it that we let ourself be in a stat of "purposeless tension ... (where we) cease to be conscious of (our-self) as the one who is engaged in hitting the bull's-eye which confronts (us)." We employ visualization and imaging to actualize the reality of our being-in-act-in-the-world. Lastly, we take responsibility for our proprioceptors (specialized nerve endings in our muscles, tendons, and joints) to be aware consciously of the position of our gross body and individual parts.
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11.6328 Competition: We understand that we design the nature of competition from a perceptual filter we maintain creating a need for us to have a good story: "suspense and surprise, tragedy and comedy, small mishaps that loom large, great difficulties to overcome." We notice that we really do not want our bookmakers to be right. What we really crave are those "unexpected close calls, comebacks against long odds, miracles." We recognize, as well, that the drama we create in sport's competition, for example, "is essential for heightened performance."
11.6328a We perceive our opponent not as enemy, but as a "co-conspirator." Our conspiracy is "to extend (our) human potentialities." In our competition (Latin com, with and petere, to seek), we, ourself and our worthy opponent, seek together to create a game, a sport. Thus, we see that a contest with a well-matched, worthy opponent, "is the greatest of gifts." We have an opportunity to not only measure our performance, but to surpass ourself.
11.6328b We find that in the contest in order to win, we must play to win while in the same moment not let our winning become an obsession and destroy our pleasure in it. Thus, we see that we are the ultimate competitor when we play graciously and, more often than not, by winning.
11.6328c Behind our gracious playing we maintain the stance, the attitude, of a winner. Thus, we realize unconditionally that "this is my game." We "take ownership of everything involved in the game." Instead of holding ourself to be one of the actors in the drama about to unfold, we know ourself to be the "author, director, and producer as well." We take "full responsibility for the (situational) conditions, the wind, and the light." Because we own this place, we can be "a gracious host, welcoming everyone present — the spectators, the officials...— with a friendly word, a smile, or a pleasant glance." We do this "in a relaxed, powerful, and centered manner." Our worthy opponent we know is our guest and we treat him or her graciously no matter how s/he acts or treats us. Just because we experience his anger or fear, we do not have to respond through our reflexive mention with like-in-kind behavior, but with self-reflexive graciousness.
11.6328d Thus, we take "responsibility for the game (we) are playing, of fully owning it. Thus, do we show our integrity within the moment. We know we are the moment, we own it, we are responsible for it. (Leonard, 136)
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11.6329 Nutrition: We realize that "we are what we eat." We focus our attention "solely on what we want to eat for our ultimate health and well-being." We know "that when we adopt a food plan that maximally serves our life, our weight will handle itself." We, therefore, realize that ultimate nutrition lies in our intake of complex carbohydrates. These carbohydrates attest to the only rule on which there is no debate: "the best food is that which is closest to its natural, living state." Thus, do we welcome "vegetables, fruits, and grains" into ourself.
11.6329a We know that these foods "are the primary source of fuel, vitamins, and minerals." We recognize that these foods are "the only source of crucial fiber in our" diet. We sense that this crucial fiber we cannot digest, and thus we cannot translate them into calories, and thus with it, we speed up the passage of all material through our bowel In the same moment, we realize that these high fiber foods we digest slowly, and thus can we provide for ourself "a constant blood sugar level and produce an appetite-curbing effect.
11.6329b Lastly, we recognize the great importance of water in our being-in-the-world. We realize that we use water to remove "toxins, mucus, and sludge; (to keep) waste material flowing out, (to lubricate) our moving parts, (to increase) our volume of blood to help transport oxygen and nutrients more efficiently." We sense our need to "drink between eight and ten medium-sized glasses a day."
11.6329c We take responsibility for what we eat, for what we take into our body, showing our integrity so that what we eat supports the way we want to live and be in the phenomenal realm. (Seligson, 146)
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11.6330 Life Skills: We maintain some basic cognitive presuppositions we generate from our clear perception of a life lived with full and absolute integrity. These basic presuppositions include: Good health is primarily a function of the way we live. Positive wellness (and not just the absence of sickness) is (our) ultimate goal. Responsibility for our health and well-being rests solely with ourself.
11.6330a Thus, we engage in regular exercise, eat regularly, have breakfast every day, keep a normal weight, do not smoke, use alcohol, if at all, with temperate moderation, and see that we get seven to eight hours of sleep a night.
11.6330b We know that our attitude toward life has much to do with our health and well-being. We, thus, maintain perceptual filters that naturally open the way for moderation, serenity, optimism, a healthy interest in others, and an interest in our future and that of our planet. We realize, we sense, we experience that everything we do, think, and feel has an impact on our body. Thus, do we demon-state our responsibility for our integrity being-in-the-world.
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11.6400 Phenomenology of Human Sexuality and Love
11.6401 We experience our human body in its sexual being in Ricoeur as "'a language without words,' a phenomena of 'mutual recognition and personalization of one human being by another.'" (Kovacs, 215)
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11.6410 We see that our phenomenological insights and conclusions are basically "the physiological and ethical dimensions of (our) human sexuality."
11.6411 First, we sense that our sexual experience is "essentially an incarnated presence of one human by another." We project in giving and receiving our personal existence into the realm of inter-subjectivity. Thus, do we find that our sexual expression is "always metaphysical, as transcending (going deeper than) (our) biological impulse of Eros." Our human body, thus, we experience and sense as "the mediator of and intermediary of human presence and encounter." Therefore, our human sexual fulfillment we experience in "the con-text of personal love, in the mutual affirmation and confirmation of one human being by another."
11.6412 Second, we sense that we identify our person with our bodily presence without becoming completely identical with it. Thus, with this perceptual filter, we need not make a division and separation of our sexual nature as human persons and our body through which we express our sexuality. Rather, we sense that our human sexuality we experience through our body is "the force of union and an affirmation of (our) uniqueness" as individual human beings. (Ibid., 215)
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11.6420 Therefore, we realize the chemical basis of what we usually call "falling in love" and take responsibility for our chemical process. We identify phenylethylamine, or PEA, as the neurochemical we use "for the feelings of elation, exhilaration and euphoria we experience when falling in love." We know that PEA we use for our "conscious experience of falling in love."
11.6421 We are speaking of falling in love — the first mad, bad, dangerous-to-know Byronic state of infatuation" what some of us associate with being in love. We are not just speaking of what we sense as sexual attraction. We are speaking of our "initial feeling of intoxication, the giddy, breathless onrush of romantic excitement."
11.6422 We first experience the attractment phase. In this phase we let our chemistry produce stimulation and euphoria. We recognize that the PEA we produce in our brain is remarkably akin in structure and effect to amphetamines. Thus, we cause this phase to come to an end, due to the inherent chemical structure and process. Just as soon as we experience the peak, we hit bottom. At this point, we experience either "the pain of amphetamine withdrawal or shift to the opiate-dominated neurochemistry of Phase two — attachment.
11.6423 Now we are "genuinely happy in a warm, blissful, loving way." We experience a warm, glowing feeling, being together with our be-loved, saying little, if anything. We really don't have to say anything. We experience profound satisfaction and "sense incredible secure delight in closeness (that has) more to do with (our) brain's own internal opiates, the endorphins, than with the dizzy but insecure amphetamine-like chemistry" we experience in Phase one.
11.6424 Yet, because we mediate our experience with an opiate, we be-come anxious and paranoid when we our beloved is absent. This experience we label separation anxiety. When we have been used to receiving a daily satisfying rush of internal morphine from our closeness with our beloved, "sudden or prolonged absence can make (us) as miserable as any pathetic junkie."
11.6425 Likewise, we recognize that those moments when we begin to break through our "own normal ego boundaries and to experience a sense of our desire for merger or oneness with a partner," are products of our own neurochemical production. We understand that we possibly employ a psychedelic-like drug to create "mystical moments of love." We use this drug to raise "us beyond the realm of ordinary earthly experience, something utterly heavenly, in a near religious sense." (Rosenbaum, 7f)
11.6426 Thus, are we responsible for the integrity of our relationships, we are thus responsible for the integrity of the inter-subjectivity of our experience with another and with others, our being-in-the-world, and Being itself.
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11.6430 Thus, we realize and experience what we ordinarily call love is nothing more than the reflection of our own egocentricity. We sense that real love of the essential type is not general but very specific. We can observe beauty in all forms, but we direct our attention upon the essence, the only love in the final sense. We know that we do not love in this sense if we are capable of distractions. (Shah)
11.6431 We experience and sense, then, the first lesson of love: I am not, you are. Without this self/ego-denial, this self/ego-abnegation, "we cannot take the first step on love's path. One may claim to be a great lover, to be a great admirer, to be very affectionate, but it all means nothing: as long as the thought of self/ego is there, there is no love." (Khan, 17) Thus, are we responsible for the integrity of love in the phenomenal realm.
11.6432 Thus, we know and sense "real" love has little to do with "mere sentiment" and means "much more than token favors and perfunctory alms deeds" with attending happy feelings. "Love means an interior ... identification with" another. "Love takes (another) as one's other self, and loves (another) with all the immense humility and discretion and reserve and reverence without which no one can presume to enter into the sanctuary of another's subjectivity."
11.6433 "Love demands a complete inner transformation — for without this we cannot possibly come to identify (ourself) with (another).
11.6434 "We have to become, in some sense, the person we love. And this involves a kind of death of our own being, our own self." (Merton, 17f)
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11.7000 Phenomenology of Integrated Human Personality Structure
11.7001 We experience ourself to be a natural system. Being so, we self-organize the dynamics of our coherent sub-systems. We self-organize ourself through a series of structures that we inform and thus maintain their individual system's integrity and our own integrity as a whole and complete system. (Jantsch, 9)
11.7002 As a result, being integrated, we show our ability to create a maxi-mum amount of information on which we base our behavior. We recognize that we prove our integrity through the components of our personality:
1) the cognitive,
2) the interpersonal, and
3) the physiological sub-systems.
11.7003 Thus, we sense our personality as "an organismic integration of behavioral sub-systems that transact interdependently to enhance (our) functioning." (Behrends, 28).
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11.7100 Phenomenology of Personality Integration
11.7101 Unless otherwise noted, references here refer to Behrends.

11.7110 We sense that our personality integration depends on the degree to which we inform and maintain our inter-subsystem communication.
11.7111 We maintain an effective network for internal communication. Through this network, we manage information we use to act upon. The amount of information we manage relates to the effectiveness of our response.
11.7112 Being emotionally mature, we make available to ourself a maximum amount of information and we synthesize it effectively.
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11.7120 We are in touch with our environment, maintaining a clear attitudinal stance toward being-in-the-world, not clouded by our thoughts of the way we think things ought, would, could, should be.
11.7121 Thus, we are aware of what is going on around us as it is taking place. Our awareness we source from our clear perceptual filters that we use to let us keep a lively interest in our environment.
11.7122 Thus, we base our interests on a wide spectrum so that we can in-vole ourself in a significant number of activities.
11.7123 Thus, we come to terms very easily with threatening information we may encounter in the environment. We recognize what the situation is and act according to the actual reality of the information rather than to the supposed threat that we know exists first in our attitude.
11.7124 As a result, we self-define ourself in a sense of perceived competence coupled with high personal regard that we project. (If we, at this moment, happen to be reflecting that "Ah — This is me," we are in our reflexive mode, not self-reflexive. Look again, for we are neither projecting competence nor regard, but something else — perhaps the image, the illusion, of both. For starters, we could look at our competency we prove in our love and financial life and the at-tending personal regard both accord us and others.)
11.7124a We experience our competency and personal regard in our ability to organize our "experience in such a way that we continually form an internally consistent, stable concept of self." (31)
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11.7130 We show a rich communicative ability that others, not so attuned, may find beyond them because of the rigidity of their perceptual filters. Thus, their need to have everything they experience fit nicely into their preconceived patterns of the way they think things ought to be. What we find interesting is that some of these rigid people hold themselves to be open and fluid in their perceptions, successful and competent — and yet are not.
11.7131 Our language is quite rich in nuance and descriptive power. We communicate from within the essential structures of language and neurolinguistic patterning rather than from accepted norms of grammar, syntax and the general principles of style and composition. We inform language rather than use its form to communicate.
11.7132 Our language is as vivid as it is simple, appearing to the more rigid folk as dull and complex. We understand that vividness and simplicity are the marks of a clear perceptual filter that the unclear find difficult to comprehend. We acknowledge that it takes a clear mind to comprehend a Zen koan or Zen poetry:

"The hub of buddhas' activity.
the turning of ancestors' hub—
it moves along with your nonthinking
and is completed in the realm of nonmerging.
As it moves along with your nonthinking
its appearance is immediate.
As it is completed in the realm of nonmerging
completeness itself is realization.
If its appearance is immediate
you have no defilement.
When completeness is realization
you stay neither in the general or the particular.
If you have immediacy without defilement
immediacy is 'dropping away' with no obstacles.
Realization, neither general nor particular, is effort without desire.
Clear water all the way to the bottom;
a fish swims like a fish.
Vast sky transparent throughout;
a bird flies like a bird."
(Dogen, 218)
How vivid, how simple, how clear.
11.7133 We create language structures that we use to reflect a variety of stimulus domains — as we can experience in this handbook. We experience different structures that let us evoke a particular mean-in so that we can experience that it was we alone in the privacy of our reading act who choose to read either reflexively or self-reflexively — to force meaning or to let meaning be. (44)
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11.7140 We do not sense that we need to monitor our behavior options based on what we might think is socially appropriate.
11.7141 We let our acute sensitivity to the expressions and self-presentations of others be just that — an acute sensitivity and use the information we glean in the process of our self-organization rather than in determining our thought/feeling response to the moment.
11.7142 We are adept at learning what is socially appropriate in each new situation, yet use the information we glean just as that — information — that we further synthesize into our personal system.
11.7143 We are able to exercise control over our emotional expressions, again filtering our reflexive wants, needs, and desires through our self-reflexive mentation so that we express our natural rather than (externally) programmed self.
11.7144 Thus, we guide our behavioral choices based on salient internal in-formation. As a result, our behavior adequately and appropriately shows our natural internal states of who we are rather than what we think, say, or feel, the environment would have us be for their ease and comfort. In other words, we do not lie in our behavior, but show congruity between our thought, feeling, and behavior — and, thus, our integrity.
11.7145 Thus, we let ourself emerge in success being a human being rather than being a doctor or lawyer or boss. Thus, we see how we can lie to project an image of success — that is just that — an image that does not bespeak the internal reality of the individual. Success does not need to project an image. Success is success and, thus, is its own reflection in its own image.
11.7146 Thus, we see how most of us are image bound in the fantasy of our own mental creations of who we think we are or what we think we need to do in order to accomplish what we think we ought. Most of us are not on Earth, but are floating around in the fantasies of our own creations. Most of us are figments of our own imaginations rather than human beings. These folk are the last to know this reality, that they are phony human beings. Thus has been the psycho-history of human beings.
11.7147 Hence, we readily understand how and why we have made it "the hallmark of adjustment" to be able to listen to our own self in the face of environmental demands and pressures. Thus, in order to realize our goals being-in-the-world, we let ourself naturally be by exercising our capacity to manage and control our natural expression — all without thought, with no thought, being as we are.
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11.7150 As a result, we epitomize ourself as the Mutable Self.
11.7151 We are capable to changing roles in a fluid manner, now this, now that, now something else. We can give up our current image of who we are for another image while realizing that most others are caught in their own images of themselves. We recognize that they hold it serious who they are and perhaps even more serious what they are doing. We recognize that they do not realize that it really does not matter what they are doing or that they are doing anything at all. What they fail to see is that what matters is that they are caught up in that it matters, that they matter — and that this being-caught-upness is the source of their failure to realize the essence of their being-in-the-world as they are caught up in it. They are typical of most humans, not knowing the essence of love, not being love.
11.7152 Going along with this, we are readily able to accommodate shifts in our value orientation with equal ease and dexterity. We realize that values are at best highly subjective pigeonholes most humans like to put themselves into so that they can avoid their personal responsibility for the integrity of their moment being-in-the-world. Instead of being personally present to a situation, they can call to a higher authority (parents, God, state, the system) to excuse or to allow the moment to be. They, then, have no responsibility for what is taking place, or so they would like to think. In other words, we see that we are able to accept each moment as it is, maintaining the Zen mind, the Beginner's Mind.
11.7153 Likewise, we readily tolerate short-lived interpersonal relationships. We do not experience a need for anyone, realizing our inter-dependency with everyone and welcoming interpersonal experiences as we emerge them for the duration we allow.
11.7154 Thus, we are able, having informed our structures with a integrated, holistic identity, to mold our behavior in accordance with each new situation. Our flexible, self-enhancing behavior we use to perpetuate our high integration of our self-concept, which over time, we note is consistent, reliable, and stable. (49)
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11.8000 Phenomenology of Integrated Personality Configuration
11.8001 Unless otherwise noted, references in this section refer to Lafferty.

11.8010 In this section we experience our stance being-in-the-world as humans who have taken responsibility for our integrity as one whole human system, penetrating the moment with knowing acumen.
11.8011 We acknowledge that we are our perceptions. We acknowledge that:

"The universe we know
is the image of our own self.
We can only see what we are,
And because we see only images of our own self,
We are blind to the fact that we are images too.
The image maker strives to maintain
The image at all costs —
Controlling the reproduction
by re-aligning the production."
(Laing)
11.8012 Thus, we acknowledge that what follows shows our control of our reproduction of ourself as human beings in the phenomenal realm. We, thus, realign our production of our being-in-the-world to be in accord with our unconditional responsibility for every thought, feeling, and act, in any dimension of our being that we generate from within our systemic integrity of our being-in-the-world.
11.8013 We acknowledge as well that what follows is not the way things ought, could, would, should be — now even, perhaps, possible. We say this for we know that we cannot make this or any reality be. We must create it in the sense of letting ourself be as we are so that we are what and who we are here and now. We let be — just like we let ourself go to sleep. We let be.
11.8014 We know that we are master when we can let ourself let ourself and others be, and then there is. Et Deus dixit, "Fiat Lux." Et lux facta est. And God said, "Let there be light." And light was made.
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11.8100 Phenomenology of Core-Personality Configuration
11.8101 The basic configuration we experience in our personality core is humanistically self-actualizing with competent, affiliative, and achievement-oriented overtones.
11.8102 We coordinate our personality within five orientations: thought, feeling, time, sensory-time, and intuitive orientations.
11.8103 We process our coordination through our integrated triune brain with corresponding organismic, reflexive, and self-reflexive mentations.
11.8104 This processing itself we generate from internal and external information that we have gleaned through our perceptual filters.
11.8105 We see through and experience directly our clouded perceptual filters, thus achieving clear vision, the vision of a master.
11.8106 Thus, we experience our inherent presence in the world through the medium of our being-incarnate-in-the-phenomenal-realm.
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11.8110 Operational Perceptual Filters: Core Personality
11.811l Self-Actualizing Filter: We orient ourself toward self-fulfillment. We see to it that we let ourself become everything that we are capable of becoming. We let ourself be confident and relaxed in our relations with others — being non-defensive but incredibly realistic. We maintain a sense of strong personal integrity along with sound judgment. We engage in unique and independent thought and keep ourself open and relaxed about our own self. We know our feelings and the feelings of others. Thus, we let our behavior be energetically spontaneous.
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11.8112 Humanistic Filter: We let ourself supply and meet the needs of others — not necessarily as they perceive their own need, but rather as we know their need from the clarity of our perception of our own being-in-the-world. We maintain a positive regard about others, even though others may not always interpret our behavior as being positive in their eyes. We keep a concern for the growth and development of others — but not in a prescriptive sense, but rather a showing others that who they are and what they have or do not have are all products of their choice of perceptions about their own being-in-the-world.
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11.8113 Affiliative Filter: We know that people are more important than things, and thus we can, when others are so inclined to be receptive, express a genuine liking and concern for them. From our human concern, we recognize that in our highly plastic society, few remember their capacity to express or be the recipients of genuine concern. Even so, we are sincere and thus gain the respect of others, with whom, we can generally be cooperative, friendly, warm, open, relaxed, and at ease. In short, we do not need to hustle others, trying to see what we can get from them in the advancement of our own position.
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11.8114 Competent Filter: In our relations with others, we can be hard driving, forceful and direct as we process the moment to be. We, thus, do rather than speak about doing. Our general demeanor is practical and business-like if such be the moment, yet we temper this moment with a genuine human warmth that others frozen into this mode do not often recognize — or if they do, misinterpret as a sign of weakness they later learn is actual strength when their machinations turn other than positive.
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11.8115 Achievement: We set our own goals and maintain high levels of aspiration in seeing these goals to completion. We set goals that open us to enjoy doing different tasks. We are honest and direct in our feelings. We let ourself share responsibility, inspiring confidence among others along the way.
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11.8120 Operational Perceptual Filters: Personality Orientation
11.8121 Thinking Orientation: We generally use an objective, logical, cognitive approach to a situation or object. We recognize other thought dynamics and use them as we perceive appropriate in the moment. In the same moment, we generate thought from the position of no-thought, thus do we express our freedom to choose an appropriate mode of thought befitting the moment. We recognize the present only as a point in a flowing continuum from a past to a present to a future, thus, our thinking remains fluid and flows with the moment emerging from non-emergence. Thus, we order what thinking we do from the perspective of the total situation, not making any one situation particularly significant over another.
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11.8122 Time Orientation: We recognize that time plays an important, albeit often times unstated, role in most of our internal functionings. (We posit as a given time's role in our external functionings.) We recognize that the more we take responsibility for time and its influence, the greater influence we have in altering our own and other's behavior. We, therefore, show our integrity by using past, present, and future in a meaningful alignment or continuity. We live in the now that contains the past, present, and future and recognize the fantastical quality of the past, present, and future. We recognize that these are merely bookkeeping labels we use to give some order to our experience and that in reality, the past, present, and future do not even exist.
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11.8123 Sensory and Time Orientation: Through our sensing orientation, we become "an instant practicality in operation." We pay full attention to events taking place now that are feasible, concrete, and visible (either externally or internally). Thus, we have a highly effective approach in dealing with concrete reality. We focus on what needs to be done and without reluctance, do it. Thus, we can deal with any type of emergency that may arise. We "respond to the slightest detail in a situation, grasp a whole spectrum of events at a glance, then act accurately." (43) Thus, we show our Zen mind, the beginner's mind, when each event and situation is the only time it is occurring, now.
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11.8124 Intuitive Orientation: In Robert Kennedy we remark, "You look at things as they are and ask why. I dream of things that never were and ask, why not." From within the now we can envision a myriad of possibilities, recognizing the essence of quantum mechanics. Thus, do we emerge courses of action based upon new, different, and novel ideas in realizing our goals. We fearlessly use our imagination and our skills of visual imagery to bring to absolute fruition the possibility we let be — as well as how to let it be done according to our word, the statement of our intentionality.
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11.8125 Feeling Orientation: We recognize that our feeling orientation we ground in the time-binding effects of past experience. It is through this filter that we manage our sense of continuity. We see our ability to value our closeness with others (or respectful distance, as we so order the case) as well as our ability to stick with a situation to completion emerges from our feeling orientation. We orient ourself to detect subtle changes in emotional tones of others and thus we glean interesting insight into another's behavior, providing us with more in-formation to enhance the integrity of our system's ability to respond being-in-the-world.
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11.9000 A Demonstration of Responsible Integrity
11.9010 Metapersonal Psychological Presuppositions:
11.9011 From our metapersonal psychological perspective, we realize that through our transpersonal personality we are in touch with our pre-personal nature on our way toward "the development of a potential which that nature suggests." (Hoeller, 40)
11.9012 In our reaching out, in our self-transcendence we experience from within the natural process of things, we experience joy, the joy of life. We find in our connectedness with other processes within an overall evolutionary whole process, there is inherent meaning, the meaning of life. We experience and sense that we are "not the helpless subjects of evolution. We are evolution." (Jantsch, 8).
11.9013 We experience and know from our empirical research that the universe and world is creating itself. We realize that we are creating ourself as well within the total process of things. Thus, "the idea of a divinity does not remain outside, but is embedded in the totality of self-organization dynamics at all levels and in all dimensions." We have seen that this self-organization is mind. Thus, "God, then, is not the creator, but the mind of the Universe." (Ibid., 18) Thus, we are.
11.9014 Hence, we are present to self-transcendence as our means of "reaching out beyond the boundaries of (our) own existence." It is when we reach out and beyond the boundaries of our egoed-ego reality to an egoless-ego reality we reach beyond our identity. As we reach beyond our identity, transcending who we think we are at anyone moment, we exercise our creativity. (Ibid., 183)
11.9015 Thus, do we penetrate the moment with knowing acumen, demonstrating our unconditional responsibility for our absolute integrity as a human system with full positive regard. We learn from within the without, we are intuitive. We are present to our historical process in the historical process itself. (Ibid., 220)
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11.9100 Phenomenology of Genius
11.9101 We experience that the only choice is to have no choice, but "to utilize and transform to (our) purposes the rich resources of the world in which (we) reside, to accomplish, in the words of Coleridge, a reconciliation between inner world of thought and feeling and the outer world of fact and substance."
11.9102 We realize that our precociousness only flames up in a brief moment, burning itself out quickly because we draw upon our experience only from within.
11.9103 On the other hand, we sense, in our genius, that we grow with what we feed our genius. Our natural powers of genius we reinforce through union of congenial elements from without. Thus, we grow with increasing warmth until we reach our full potential and strength. (Yjorpe, xv)
11.9104 Thus, metapersonally, we are great poetry. Our integrity is the "perfection of insight, of a complete intuitive sympathy with humanity, of expression of the deepest truths of life in noble language, in 'a unison of sense which marries sweet sound with the grace of form.'" (Ibid., xiiv) We are responsible for our sound emanating from the integrity of our form.
11.9105 Thus, as a successful genius, we understand "the ways of thinking and the needs and rhythms that dominate (our) era." We show these needs to others, helping them "to understand why we act as we do." We successfully rebel against the conventions of our culture because we understand that processes "are at work that demand a change." From within our success we work "with tools at hand and communicate in symbols which at least some of (our) contemporaries can understand." Thus, does our work encompass the spirit of our time.
11.9106 Thus, do we experience and sense ourself in our genius as "someone with an extraordinary capacity for imaginative creation, original thought, invention, or discovery."
11.9107 Thus, do we experience and sense ourself in our artistry as "someone who takes human experiences out of context and sets them within an organized form."
11.9108 Thus, in our artistic genius do we "deal with perception and emotion," assisting others to "perceive more clearly and feel more keenly than (they) did before (we) showed up." (Mazo)
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11.9200 Phenomenology of Responsibility of Being-in-the-world with Full Integrity, Penetrating the Moment with Knowing Acumen.
11.9201 We base our experience in this section on Dyer unless otherwise noted.
11.9202 We sense directly that we maintain mastery in the domain of the phenomenal realm when we show the following behaviors.
11.9203 These behaviors appear in their original context in contradistinction to neurotic and normal behavior patterns.
11.9204 We recall that "the best that 'authority figures,' be they psychiatrists or politicians, can ever do for (us) is to lead (us) toward being normal or average according to the accepted rules, to 'cope with' standards of established society as they perceive them. To go beyond 'normality,' (we) have to strike out on (our) own, trust (our) own internal signals and cultivate (our) natural creativity, (our) inherent love of life. (We) have to enter the 'forbidden paradise' of unlimited free will and original thought, letting no self-styled angles of authoritarianism bar (our) way or challenge (our) right to enter." (370)

11.9210 We seek out the unknown and really love the mysterious. We welcome change and will experiment with almost everything we encounter in life. We readily appreciate that 'The beauty of life is in its changes.' Thus, we experience ourself as self-fulfilling. We express great enthusiasm for ourself without any regrets or reservations. We have no time or need to engage in self-conceit, either about our own being or what we do. Thus, we experience a strong sense of belonging in the world, being one within it and in humanity.
11.9211 We experience anger, especially at injustices. But instead of being immobilized by our anger, use our anger to mobilize ourself into action. We generate creative, constructive solutions to difficult situations. Given the openness of others and the environment to let go of their ego needs to possess, to have, and to hold what they consider to be their own, we are a definite pleasure to work with in drawing together resolutions.
11.9212 We are fully conscious of the external reward-and-signal systems at work within our environment. We give these systems as much respect as we give our own internal signals we use to determine what the external systems deserve as we pursue our own individual destiny by our own best internal lights.
11.9213 We do not see anything in life to complain about. If we do "complain," we address our complaints to those who can resolve the problem. Also, if we do "complain," we may share our concern with others to enlist their support or to clarify our insights. In essence, if we criticize, we do so in order to do, to be a doer rather than complainer.
11.9214 We recognize that love and respect come to the human being who cultivates love and respect. We experience that we are genuinely loved and respected by all who have the capacity to return our original openness. We experience no concern about the "rejection" of others, realizing that their rejection or discomfort is their own personal rejection or discomfort with their own selves that they are projecting out upon us.
11.9215 We experience no "performance anxiety" in any way, shape, or form. We know that we learn just as much from that society generally terms "failure" as from "success." We care not how others or external standards rate our performance or behavior anywhere at anytime. We realize that worry only inhibits our performance and that worry itself only emanates from within our being when we are placing our behavior within the context of someone else's expectations. In this regard, we realize the essence of the Chinese proverb that reads: S/he who has, does not want; s/he who wants, does not have. Thus, we are basically unconcerned about acquisition of things and money because we are them in the first place.
11.9216 We show a strong sense of purpose in all areas of our life. Because we maintain holistic perceptual filters that allow for a world-view, we find meaning everywhere. We never experience, therefore, the need to wander aimlessly or struggle fruitlessly. We sense and function from our unshakable sense of security that comes from our internal feeling of self-worth.
11.9217 We motivate ourself with higher human needs and values. We recognize our basic animal needs as crucial and we meet them with little difficulty. Our search for truth, beauty, justice, and peace is always first and foremost in our modus operandi to the point of being most directly honest and straightforward in eliciting such from others and the environment.
11.9218 We sense no ownership toward anyone else or anything with which we may associate ourself. We realize that the best way to insure failure or to lose anything is to try to hold onto it, control it or the like. We own nothing, share everything. We desire nothing, participate in the evolution of everything. Thus, do we experience our immunity to jealousy in any situation.
11.9219 We seldom use dichotomies except for specific purposes and with clear qualifications. When we do use dichotomies, we are unconditionally present to the wholes and unity behind them. We know the truth in seeming opposites. Thus, do we take a cooperative approach in thinking through any problem that requires thought as a solution. In this regard, we never experience upset by any label another may place upon us. We know what is the case.
11.9220 We are present to the past only in terms of what we have learned about how to live now. We regard the future as more present moments we can live to the fullest if and when these moments emerge. We cast our plans into the future only insofar as we find it necessary to realize the fulfillment of our personal life projects. We live life fully and exclusively in the present moment, now, with full, absolute unconditional positive regard.
11.9221 We avoid whenever possible labeling anyone's, including our own, behavior as "mature" or "immature." We decide what growth pattern we want to pursue next for our own being-the-world and we let others do the same. In this regard, we appreciate the childlike behavior of people of all ages and we cultivate the same in our own being-in-the-world.
11.9222 We are able to generate "peak experiences" out of almost any activity. We do this because we have let these experiences be a primary part of our being-in-the-world. Thus, we transcend futurizing and performance anxiety, maintaining the perceptual filter of creatively arranging things "to get 'more peaks now.'"
11.9223 We love our basic animal nature and we are in awe of how beautifully our body functions. We respond immediately to all our organismic needs, exercising simply for the joy of doing so. We appreciate our aging process as our expression of the universal medium of life, growth, and death. Thus, we never hide, deny, or conceal our age.
11.9224 We pursue physical health with minimal dependence on pills, doctors and the like. We know that it is totally in our power to preserve and strengthen ourself. We fear death only when death is a real and present threat — outside, so to speak, the natural process of our aging. In these moments, we trust fully our animal instincts of self-preservation and let our body meet the threat through mediation of our self-reflexive mentation.
11.9225 We experience guilt only when we know we have done something out of the natural order of things. We respond to what we label the "call of conscience" to make right what we have done and to erase our feelings of guilt. We never manipulate others with guilt. In moments of disorder, we really do not care who was wrong or guilty of the disorder, but only what we can do to make things right once again.
11.9226 We resolve our dependence/independence dichotomy into one of interdependence. We do not depend upon anyone else for our identity or self-worth. In the same moment, we appreciate how we do "'depend' on each other in this world to act as independent, compassionate human beings."
11.9227 We never waste time blaming anyone for our own faults or problems of the world. We realize conditionally that all of our life that really matters is what is under our control. We take responsibility, as well, for just how great a spectrum we envision to include "our life," while realizing our responsibility for the integrity of life itself. We may find fault with some actions of some others, but instead of attaching personal blame or guilt, we work to eliminate what we perceive as fault within the context of the total system which we are adding to.
11.9228 We realize that a sense of humor is essential for the vitality of all aspects of our life and Life Itself. We recognize that expressing our sense of humor does not necessarily involve laughing or being funny, but more our general unconditional acceptance of life in all its marvelous eccentricities. We really love a good laugh whenever we are part of or can create a situation that invites laughter. Above all else, we readily laugh at our self in all situations, loving and appreciating the spontaneous humor inherent in all living situations.
11.9229 We are completely global and humanistic in our values and self-identification. We show our ability to take pride in genuine local accomplishments when they add to the benefit of humanity and to oppose local and national self-centeredness when they do not. We reject all forms of ethnocentrism, putting "the big picture" upper-most in our perspective and seeing ourself as being human, rather than the doctor, lawyer, or whatever we may think ourself to be other than what and that we are.
11.9230 We reject the comparison/competition game. We are usually so caught up in what we are doing now that we do not notice what others are doing except if we happen to be playing or working together. We celebrate joy with others in their successes in that we know these successes are "further contributions to the happiness of humanity now."
11.9231 We have no heroes or role models by which we live our life, neither political, professional, religious, or "media types." We recognize that for every famous hero, exist millions of unsung heroes. We see everyone as a hero. We admire and learn from the examples of those who advance humanistic causes rather than personal careers or professional endeavors. In short, we are too busy making our own contribution that we experience no need to live our life vicariously through anyone else's life.
11.9232 We place no positive (or even negative) value on conforming for its own sake for the external rewards or approval we may receive, nor do we place any value on non-conformity for its own sake. We are conforming now, fine; if not, fine too. We reject blind conformity most especially in "big things." We live to no one's image of what we should look like or be in order to get the approval, be it social or monetary, we think we want. We know about thinking. We find our way around petty rules and customs as easily as possible, with ease and dexterity. We challenge and fight to change any really destructive rules or customs that are a detriment to the whole of humanity within a system.
11.9233 We sense happiness alone and with anyone else. We insist on our rights to privacy and those of everyone else. We construct our life as an alternation of alone-time and together-time. We do not experience "loneliness depression" because we are at peace with ourself and can always find people to be with if we so want.
11.9234 We are in tune with our internal signals we respond to in situations of dishonesty. We live in accord with our conscience, our presence in the Tao. Thus, we are aware when we are about to be pretentious or put on a false identity. We readily admit our failures, errors and limitations with a sense of humor and without excuse or defensiveness. We meet "others with pure, childlike honesty."
11.9235 We let our creative imagination be free in any situation we want to address. We really approach everything and everyone in our life from a creative point of view. We do imitate others when we cannot emerge, in the moment, a better way to execute the task. We apply our creative urges more so than any other to all aspects of our life from our vocation to key interpersonal relationships.
11.9236 We intellectually motivate ourself through our natural curiosity and instincts to seek truth for ourself in all possible life situations, bar none. We have no ego ideal or image to maintain, so we have nothing to fear — of being found out, of being identified or associated with, of being discovered — in the back alley, on the hustler's corner, the mayor's office. We recognize that all education, in school or out, is really our own self-education. We are able to apply our concentrated intellectual powers to any area of our interest, most especially within the central issues of "problems-and-promise in the life of humanity."
11.9237 We create all plans as we need them in the here and now moment of the situation at-hand. We honor our commitments to others while keeping our commitments to a level we can handle. We prefer not to have "a plan" if we can help it, thus, we leave ourself room for spontaneity within the moment.
11.9238 We sense no need to recognize any "leaders" or "followers" in the phenomenal realm, except in those instances where people choose to call themselves "followers." We follow our own internal presence or light in all things. We let ourself be inspired when others agree with us and want to work with us. We do not want "thoughtless disciples" around us. We want co-workers who are as willing as we are to lead themselves in sharing in our mutually shared task at-hand. Likewise, we do not want to work with anyone who considers us a "gopher" in the completion of a task s/he hold to be his or her own. We recognize a hustle or con when someone wants us to do something for nothing in the advance of his or her position s/he considers his or her own and holds ownership for the contents thereof. We know we own nothing.
11.9239 We know money. We know that money works for us and that we do not work for money. We know that we do not own the money we have, but are only sharers of the money we now are holding, we being the current in the cash flow. We know that the more money we want, the less we have; that we can go after money directly and lose everything else of value. We show our integrity through our fiscal integrity by being responsible for the currency we let ourself share with others. We work in a vocation that we find meaningful and we adjust our life style to live happily, with ease, on whatever money we happen to bring in. We never measure another person's worth in terms of money, job, title, or position. We know that if we strike it rich, it will be by accident in pursuing our work. We enjoy all our experiences, whether they cost money or not. We spend/share our money without guilt, yet responsibly, not carelessly. We are generous with those in true need. In short, we experience no conflict with money and have integrated money within our dynamic being-in-the-world.
11.9240 We know that we must cultivate the arts of relaxation and recreation. We know that these arts are vital to our happiness, creativity, and living in the here and now, "being at ease in any situation." We are expert at attaining total relaxation regularly, whether through Yoga, meditation or other paths of our discovery. We look at games as pure recreation and we take vacations several times a day. We know how to enjoy all our vacations in that we, keeping clear of delusional thought, never let ourself be "'wound up' in a stressful sense."
11.9242 We see the whole of the phenomenal realm as intrinsically and inherently beautiful and wonderful in and of itself in all its aspects and parts. We can recognize no limitation to the varieties of beauty and experience no boundary in where or how we can discover or create it. We constantly fulfill our "ever-expanding instinct to pursue beauty in life" wherever we happen to be.
11.9243 We know, experience, feel, and sense "every moment of life as one of free personal choice." We outright reject externals as limiting what we can do or become. We ignore outright "ambition" and "the right choices" as others define the path to success, fame, riches, and happiness. We follow our own internal presence in our unfoldment within the evolutionary process of the cosmos. We know we have no mission to fulfill.
11.9244 We perceive "all life as sacred" and the life of each and every human "intrinsically of equal worth." We maintain a devotion we show every day with those closest to us that we reflect in our concern for all people and the well-being of the human race. We know that violence, famines, wars and plagues we as a race can eliminate if we so choose. We devote our "life to improving the lives of everyone and ending injustice."
11.9245 Last, we go with the flow, feeling forever borne downstream. We thrill to our "mastery of the 'white water,' the beauty of the ever-changing life-world (we) swim through." We appreciate "quiet moments just lounging on the banks and resting or exploring the surrounding wilderness." We think, feel, and behave "as a self-master." (373-381)
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11.9300 In de Chardin, we describe Homo progressivus, which we know we as Homo Unus, as "a new type of (human). When we consider that less than two hundred years ago the notion of an organic evolution of the World in Time had acquired neither form nor substance in the human mind ... this new human type will be found scattered more or less all over the thinking face of the globe. Some apparent attraction draws these scattered elements together and causes them to unite among themselves. You have only to take two (people), in a gathering, endowed with this mysterious sense of the future. They will gravitate instinctively towards one another in the crowd; they will know one another ... no racial, social or religious barrier seems to be effective against this force of attraction....."
11.9310 We are one. We are master.
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OM SHANTI.

AUTHOR'S ADDENDUM restating for emphasis, from R. D. Laing's Sonnets:

"The universe we know
is the image of our own self.
We can only see what we are.
And because we see only images our own self,
We are blind to the fact that we are images too.
The image maker strives to maintain
The image at all costs —
Controlling the reproduction
by re-aligning the production."
*************
from I. Salajan's Zen Comics:

zencom1
zencom2
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