Truth vs Falsehood (5 page)
In the gross physical world, the seemingly ‘different’ energies are labeled gravity (weight), weak force, strong force, horsepower, chemical bond, heat, light, electricity, radiation, short wave, long wave, photons, electrons, neutrons, protons, sound, lightning, music, earthquake, alpha wave, beta wave, magnetic fields, aurora borealis, steam, vapor, flood, atomic energy, fission, fusion, vegetative and animal life, emotion, physiology, EEG waves, movement, EKG waves, television, transmitters and receivers, volcanoes, cosmic radiation, subliminal elephant thumps, thinking, feelings, vision, intuition, concepts, forms, colors, vibrations, and fire, as well as the galaxies and black holes where gravity is so intense that even light cannot escape.
Are all of the above ‘separate’, unique, and different ‘realities’? We already know the laws of conservation of energy and matter and that E=mc
2
. From the above, it is not difficult to conclude as well as intuit that there is only a single omnipresent source of energy whose qualities primarily reflect a difference of frequency, location, prevalence, style, and locus of observations and their interpretations.
Beyond the physical level, the vibrational frequency of energy increases even farther past the Newtonian paradigm to its nonphysical experiences as the matrix of thought itself, of which the brain is its physical corollary. Beyond the limitation of the protoplasmic brain are the energy (‘etheric’) brain and the field of awareness/consciousness, which are the light of the manifest energy from the unmanifest, the primordial source of existence out of which creation arises.
Mankind has intuited all the above throughout all time because awareness was not constricted by the limitation of the paradigm of Newtonian science or the limitation of logic. Descartes’
res cogitans
(interna)
and
res externa
are not separate but alternate loci of observation of form and represent different levels of a spectrum from ‘thing’ to ‘ideation about the thing’.
Within all form, there is the universal presence of the formless by which all is encompassed and unified. That reality allows for a Unified Field Theory of Everything. The reason that this is both obvious and plausible is because all that exists arises from a single, common source. The universe, both subjectively human as well as physical, is thus an expression of the infinite potentialities of energy itself, i.e., the unmanifest becomes manifest as formless, primordial energy that then becomes the field of nonlinear consciousness, which itself is beyond form, time, or locality. It then serves as the matrix for differentiation into the spectrum of levels of subjective and linear form, which represents the actualization of potentiality. Thus, evolution represents and expresses creation and not causality. All that exists has a source but no ‘cause’, which is merely a very limited concept, i.e.,
res cogitans
(calibrates as true).
The simple and rather obvious truth is that evolution is Creation. Therefore, Creation is continuous, ongoing, and witnessed sequentially as evolution. Evolution and Creation are one and the same reality.
Classically, the essential requirements of science consist of an organized body of confirmable information that is comprehensible, logical, and replicable. In practice, therefore, science is composed of theory plus testable hypotheses capable of experimental (experiential) confirmation.
Although ‘truth’ has been the focus of erudite intellectual discourse and attention for thousands of years, no totally universal agreement has ever been reached that would conclude the open-ended, ongoing discussion (e.g., see The Great Books of the Western World). Within stated contexts, however, workable definitions of heuristic value have, for periods of time, served a practical purpose. Each definition, however, has been limited by the lack of description of context or parameters. Therefore, as will be elucidated, no testable statements of any presentation of ostensible truth have any real validity because validity depends on context, content, and the specificity of their delineation.
In addition to the above difficulty, all definitions and terms include presumptions about semantics as well as the dialectics of logic, epistemological premises, and perceptions, all of which end up at the impasse of the conundrum: How do we know, or how do we even know that we know? The conundrum then continues on into discussions of theology, metaphysics, and, eventually, the epistemological dilemma of differentiation between the subjective and the supposedly objective categories of argument and experience. This core dilemma of investigation attempts to differentiate Descartes’
res cogitans
from
res externa
(i.e., the mind cannot know the world itself but only its selective, abstract mentalization about it, just as a photo is not the object photographed). It becomes the ultimate of all intellectual argument and irresolvable because of the dualistic nature of mentation itself, which artificially separates subject and object and thus becomes the very source of the intrinsic error that it seeks to resolve via circuitous tautologies.
The end point of intellectual investigation arrives at the obvious conclusion that the mind and the intellect are each inherently defective and therefore incapable of arriving at absolute truth. The principle of causality itself calibrates at only 460, i.e., dualistic and therefore limited by virtue of its contextual paradigm and the limitation intrinsic to the structure of its dialectic.
All mental approaches to a definition of truth are eventually confronted by the necessity of making a paradigm jump from the abstract to the experiential, and from the supposedly objective to the radically subjective. Thus, the statement “Only the objective is real” is a purely subjective premise. The mechanistic reductionist, therefore, actually lives in an intrapsychic, subjective reality, the same as everyone else. The resolution of the dilemma of a description and knowingness of absolute truth requires the leap into the field of research of consciousness itself, which makes it clear that the only actual, verifiable reality of knowingness is by the virtue of ‘being’ (i.e., all intellectualizations are ‘about’ something), which requires that the observer be extraneous in order to be the witness of the thing to be examined. For example, a human observation can ‘know about’ a cat, but only a cat really knows what it is to be a cat by virtue of the quality of being a cat.
In essence, the above observation is the explanation of the diversity of opinion about spiritual reality and theological discussions concerning divinity that cannot reach any great degree of truth without arriving at the purely subjective knowingness of self-realization—the state of enlightenment in which the essence of subjectivity is self-revealing as the very substrate of the core of truth and reality.
As will be described later, consciousness research reveals that the capacity of the human mind to comprehend and understand the levels of truth depends on an individual’s level of consciousness, which itself is in a state of continuous evolutionary development. This process has been continuous not only over preceding eons of evolutionary time, but also continues on in present time and during maturation. (See
Chapter 7
.)
It is important to know that at the time of birth, every individual human being already has a calibratable level of consciousness. These levels vary quite markedly and, in fact, to extreme degrees. The calibratable level denotes a capacity to resonate to an identifiable range of frequencies similar to a radio or television antenna. In addition, the brain does not reach full maturity until approximately age twenty-five to even thirty-five, and the significantly most human part of the brain, the prefrontal cortex, does not fully mature until the very last, a fact that is now being taken into consideration in court determinations of the sentencing of juveniles.
From an overall view, it is apparent that comprehending truth is innately challenging and seemingly complex. The problem of defining and understanding truth results in many different conclusions, depending on a great multiplicity of factors in which even the overall level of consciousness of mankind at the time is a significant factor. Each level of consciousness results in a definition of truth that is concordant with that specified level, together with its own languaging and qualifications that fit its culture and time. Discord arises from definitions that are appropriate to other levels of consciousness, even of the same era. Even if there is agreement about the facts or definition of truth, there remains disagreement as to what it ‘means’ or signifies (i.e., hermeneutics).
The progressive development of a pragmatic yet theoretically elegant (a term that is used in scientific dialog to denote a germinal context) science of consciousness has already been presented in some detail (Hawkins, 1995-2004), including extensive demonstration and confirmation (Hawkins’ video lecture series, 2002, 2003, 2004).
Summary of the Essential Principles of the Science of Consciousness
1. Consciousness is the formless, invisible field of energy of infinite dimension and potentiality, the substrate of all existence, independent of time, space, or location, of which it is independent yet all inclusive and all present.
2. Because the field of consciousness encompasses all existence beyond all limitation, dimension, or time, it registers all events, no matter how seemingly miniscule, such as even a fleeting thought.
3. Because the registration of all events occurs outside of time and place, they are timelessly accessible due to the unique qualities inherent to the energy field of consciousness itself.
4. Consciousness is the irreducible substrate of the human capacity to know or experience, to perceive or witness, and it is the essence of the capacity for awareness itself.
5. The field of consciousness exists independently of mankind yet is included within it. It is the irreducible substrate, the Absolute, in comparison to which all that exists is relative.
6. Consciousness represents a field of infinite power and potential, out of which the manifest universe as Creation arises as a continuous, ongoing process.
7. The entire universe, both known and unknown, exists independently of human description and is essentially one unified, total field within which are variable levels of vibrational frequencies that appear as the observable universe. As in the physical domain, the higher the frequency of the vibrational energy, the greater the power.
8. The universal, all-encompassing vibrational field of energy is descriptively omnipresent and is therefore omniscient and all-powerful (omnipotent). The presence of the field of consciousness is known by all sentient beings as the subjective awareness of existence itself. Thus, the awareness of the presence of consciousness as the substrate of existence is the primordial subjective reality underlying all possible human experience.
9. The levels of consciousness are identifiable by use of a simple quality of consciousness itself, and the omniscience of consciousness recognizes and responds to that which has existence and is true by virtue of the fact of that existence. Thus, consciousness, like a mirror, impersonally reflects actuality, which is unchanged and unaffected by that process. Consciousness, therefore, does not ‘do’ anything, but, similar to gravity, it provides the context out of which potentiality actualizes from formless to form, from nonexperienced to experienced.
10. Comparable to the laws of the conservation of energy or conservation of matter, the law of the conservation of life prevails. Life itself is not capable of being destroyed but can only change form by shifting to a different frequency range (in human experience, the ‘etheric’, the ‘spiritual’, and other energy realms described throughout time).
11. Because all that exists represents a level of energy vibration, a scale of consciousness can be constructed that is internally consistent and of pragmatic value. A logarithmic scale of consciousness from 1 to 1,000, which starts at number ‘1’ as the existence of life itself and continues to 1,000 (the highest level of consciousness ever reached by mankind), is sufficient to include all possible frequency ranges of human consciousness. Such a scale can be demonstrated to be highly informative and of great practical as well as theoretical value in understanding mankind, the question of divinity, and the universe.
12. Consciousness research is the only science available to mankind at the present time that enables investigation of the relative energy levels of both linear and nonlinear paradigms, their domains, and the realities that are beyond time, location, or dimension and exist as both identifiably objective as well as subjective.
The above statements calibrate at consciousness level 1,000, which is the highest level of truth and knowability of the current human condition.
As in a doctoral dissertation, the above statements will be treated as though they are hypotheses to be clarified, amplified, demonstrated, and documented by presenting data that is sufficient to justify the fulfillment of the null hypothesis.
Truth as Enigma:
The Challenge and the Struggle
The requisite foundation and essential basis for the development of a pristine, verifiable science of truth is the understanding of the nature of consciousness itself. Without such a foundation, clarification of its essential nature has floundered between the mechanistic reductionism of brain chemistry (calibration level 410) and the abstract intellectualizations of philosophy (cal. level 460). This results in circuitous tautologies that eventually lead to metaphysics (cal. level 450), theology (cal. level 450), and, finally, epistemology (cal. level 460), i.e., how do we know, and how do we know that we know, and is there even a primordial bedrock upon which faith and credibility can be placed?
