The Art of Self Awareness

Introduction

The human condition is defined by two principal characteristics. The first is our fall from grace; from a life of paradise we lived in sublime innocence. The second is our less than perfect actions to recover from the fall, sometimes leading us to even greater blight.

What is needed is a third and independent course of action that may overcome the double jeopardy of our recovery and at the same time avoid the dreams of innocence. Such a path would lead us to the definition and discovery of the human condition in us.

The endeavor is made more complicated by the values and norms that we have come to accept as abiding principles in society. We fear being the social outcast.

In traditional societies, steeped in historical significance, the social practices culminate in a culture that is an instrument for cohesion. Breaking a cultural norm is unethical but is not against the law. In modern societies, success substitutes for culture and the imperative to conform in order to survive is strong. Such influences accompany the individual from the cradle and quite often will go a long way.

A thinking individual has but one alternative; to reach for that difficult and often illusive sense of the self that defines his/her personality and thereby to commit to a lifetime of  self learning and discovery. The effort is considerable and the individual will need to organize their life and career in order to achieve it. Quite often, it may be possible to tune in to one's growing life and discover that such is also the plan of the soul ( jiva ).

From the teen years, one gathers enough understanding of the promises of life through the workings of the body mind. From there, the individual is guided through to their conscious understanding of the possibilities. Thereafter, the individual will is recruited in the endeavor to make the hard decisions.

On average, every teen impulse takes a fall. However, teen energies are strong and such minor setbacks are often dismissed without a second glance. But when a scratch is joined later by a blister, we start to take notice. This would be called a start to the great adventure of self discovery.

To a smart fellow, he/she will come to realize very quickly that there are no ready answers and that our lives are lived between a rock and a hard place. This in turn means we have to apply ourselves with equanimity to solve the issues and to undertake the inquiry in peace. Any hastiness will rock the boat but it'll not get you to Avalon.

The old methods of practicing renunciation in a cave may not be the gripe water in today's times. In fact, they merely serve to isolate the individual from society.  The individual today is a forthright, self-righteous person who has come to realize that the ' olde smooth-over ' no longer works with others or with himself and needs to find something that is tangible in terms of substance.

 He needs to relate to the opposite gender, be a father to the kids, be good at the job and retain the social circle of which he is a part. At some point a break-away may be necessary but it may be possible to take that in stride with the job change or a sabbatical away from the family.

In the final analysis, he wants to do the right thing, say the right words and give a little back to the society that nurtured him. To strive to understand the world is a wondrous impulse and drive in all of us. It began with the way the world courted us as a young person, the way it showed a world brimming with enthusiasm. We rode that wave and it becomes incumbent upon us to finish it well by bringing to the individual experience, his relation to that world.

A soldier, after a period of service in the army becomes totally helpless in civilian life. A man, suddenly living apart from the family is incapable of tending to his needs. A career individual, cut loose from his job, is in despair. All these could do with a dose of understanding their individuality. In smaller or bigger ways, it comes to visit upon us.

The Hindus refer to the life force as ' Amara Thibum ' or ' loving life forward '. It seeks only to grow as it has done for billions of years. It seeks to fulfill itself and will do so with you as its partner or co-creator. We need to understand that about ourselves and who we are.

So we form a triangular partnership with it – the innocent, the reformer and the living human. In that we have created the possibilities for discovering ourselves as the human component.

Chapter 1 : The Basics 

An understanding of the basic terms associated with efforts at self awareness is important for  a quick grasp of the rudiments in the study. Further reading in each of the areas may be helpful for greater details.

Identity

An individual identity refers to the physical orientation of the individual, e.g. father/mother, husband/wife, occupation, skills and interests. In addition, the nationality, regional makeup, race, faith and location in the world are useful for subsequent attempts to relate to a large social circle. Instruments of identity such as driving license, ID card and social security validate oneself. Lastly, physical features such as height, weight, color of hair, eyes and complexion round off the main features  of individual identity.

Physical Faculties

The mind is recognized as consisting of the conscious, sub-conscious and unconscious. Where it operates with the conscious as source, we recognize the will of the individual. Where the source is found in the unconscious, the individual is perceived as being moved by the forces of the environment ( society, world, universe etc.).

Where the individual is in the act of relating to people, the sub-conscious is viewed as active. It may combine aspects of the conscious and unconscious and a mysterious sense of the past (karma).

The jiva or soul, sometimes identified with the reproductive elements, such as egg and spermatozoa (hereafter referred to as Ulysses) are a powerful instrument of the life force in the body. They generate impulses from the blueprint of life for the individual's guide.

The heart or the heart cakra, as the center of life  of the individual, plays a strong role in helping the individual to direct his/her feelings correctly. The heart is a prime mover for much of the body's experiences.

Finally, the  manasa. It is the place in the chest that brings together the mind, heart and jiva in a mix, that sets the tone of life, especially social activity, for the individual. It is founded on trust and guides the individual in action and speech.

Specialization of faculties

The mind is sometimes engaged solely as an object in itself and serves usefully in stressful functions like being in the army, police and in violent situations. In this, it comes to serve the individual in a specialized way, emphasizing as it does, knowledge and training for a specific objective.

In some individuals this sometimes rises to theistic considerations and can, with experience, delve into theoretical notions of the world, human nature and god. Whether it does these in an independent way or with the tacit support of other faculties, is not fully known.

In early childhood experiences, it is not uncommon to find the jiva associating closely with the mind of the individual, to cultivate a life plan that would start off the individual in a continuity of experience from the past (Karma). This is extremely useful to the individual but will taper off as the individual gets older. The individual is then expected to grow the life plan, on his own, based on his conscious understanding.

In some individuals, where their conscious understanding is weak, the identity falls back to the jiva in an expression of sensual endearment and may produce a quality of the Adonais or Eros in their deportment.  In recent times, it is not unusual to find some such condition in the general population.

The heart, as an instrument of life, brings deep sensitivity and mercy to the fore and mixes that with the  manasa.  On its own, as the preferred instrument of youth, it brings to one's experience, the ideal. This sets the frame of mind of the individual and helps to relate to the highs and lows of life.

Human Insight

Science brings to one, a sense of the empirical and proven laws. Human insight draws from experience and forms a living relation to life's issues. It may also combine learning in its living experience, including science.

At 35 years of age, most individuals begin to undertake a review of their careers and themselves and to fine tune their sense of direction in life. It is here that we begin the task of organizing and ordering our will in relation to our perceptions and insights.

It starts with the will, applied with knowledge, understanding and social acceptance. It can trim, shape and re-size our thoughts and fancies and produce a rational account of what one is as an individual. This carries on till the senior years, when we learn to exhaust the will and replace it with faith and understanding.

Evolution and the Cittas

Life grows from the simple to complex organisms over a period of time. Such experiences as the lives of trees, reptiles, birds, fish, mammals and marsupials are stored, as subtle senses, in a part of the mind that the Hindus refer to as cittas. It combines with the jiva in its natural selection and evolves to greater perfection.

In addition, it combines with daily living to create a continuity of experience and advancement. The store is accessed in the normal course of life  as a guide to the individual in his daily life. In other instances, the will, may on account of rage or mission orientation, storm the cittas to seek answers it needs badly.

As the individual grows, facets of its karma influences filter down to its conscious understanding, forming the basis of understanding and excuses for its actions. In severe cases, reports of 'hearing voices', visions, hallucinations and profound insights may accompany the experience. The individual learns to apply his/her will in engagement with this and bring to their understanding a long-term relation to themselves, as regards the purpose of their life.

Put together, the many subtle sensations of past lives in the jiva may be called, the eternal being (EB).

Individual Physical Reality (IPR)

The IPR is a dormant zone, naturally constructed by the jiva and found in every individual. An individual constructs his individual identity in association with this zone. Such identities that are constructed are drawn from activity, engaging as it does, the five senses. The identity that comes to be constructed is not a permanent form. Instead, it represents an instrument that responds to the  constantly changing experiences, with an awareness of every situation it is in.

From birth, most individuals inherit a partial assembly of the IPR that is stored in the mind. Thereafter this is applied to the current experience and added to the basic assembly. It is here that the individual does most of his work to reorganize and reorder his experiences of the world. The instrument is founded by the jiva but improved over time by man and his experiences. It is the continuity of our experience into the future and adds to nature's work of evolution.

 Translation from the Theistic

The theistic mind, as the grand wizard, directs the flow of activity in the life of the individual. In  comparison to the dramatic throes of the physical struggle for survival, it would appear understated in its demeanor.  The individual learns to understand that there are large gaps between thinking and doing. The experience of self discovery places itself in this gap between thought and action and claims its right to identity as the human understanding of the translation.

As a society, we have learnt to communicate our experience in the human condition and create an attitude for engaging those who have not. There are those who bring a great many perceptions of the experience, much of which is founded in the ideals of self taught theism or in the over compensated descriptions of achievements. However, as a society we have come to establish a civility in these matters that creates a balance between ideals and practical reality.

The ideals source themselves from deep in the jiva experience and are founded in a quality of the jiva that the Indians refer to as the innocence of the dream.

The Triangle

The experience of the dreams of innocence may have begun between 10,000 – 50,000 years ago in the jiva. Before we came to engage a true sense of gender separation, we may have encountered a curious sense of oneness with the world, in which we saw all things as possible. As we advanced, these became embroiled in our theistic minds.  In retrospect, much of our theistic conceptions draw themselves from past possibilities, before our physical experiences of the world grew to the extent they have today.

As speech began, we learnt to express that which used to be beyond words. This engaged some of our past experiences. Where we were able to bring expression to some of these experiences, they have formed a part of our social landscape. In areas that were not so easy to put into words, we retained these experiences as expressions of faith. But as our mind grows and our discoveries in science and living experience advances, we may be getting the opportunity to convert more of the dreams into a communication of physical reality.

The social reformer, keen to communicate the message of growth in understanding, needs to undertake his duties with an eye for new possibilities and to the future. As we move, we are repackaging the experiences in the cittas. Sometimes, the changes are quite considerable. A Rudra of the past re-emerges in our experiences today as a Siva. In understanding the way it evolves, we are finding new ways to express our experiences.  In recent times, it is becoming easier to represent these experiences in a simple straightforward manner.

The human personality differentiates himself from the persona behind the dreams. This is attributed to the work of the eros impulse and is mixed with past efforts at shaping and reforming the impulse based on conditions existing at that time. There is evidence in the past, of work undertaken in relation to the human condition. This when encountered, brings a strong affirmation to the practitioner. We continue this work where possible and realize that our own present motivation was in that way made possible by the efforts of the past.

Where we discover new knowledge today, it is often a refinement of the work done previously. Quite often, it is the physical experience of the passionate appeal, undertaken previously.

The Thermophilic Experience ( TP )

Past actions draw on the chemistry of the body and preserves the experience in a solid state mix that is fired up by our emotions, rages and loves. This has a strong hold on the experience of the manasa  and can produce a bodily reaction to the loss or gain of ideals in our experiences. Every age produces such a concoction, and this drives the chariot of the will in our lives for that age. The chemistry has sometimes been referred to as the elixir of the gods, in reference to their inexplicable control over our actions.

After its active engagement for the age, it would bow to change, as a new mix, based on new ideals begin to emerge and creates a substitute for a new age. In such a process of change, the human  apply themselves to understand the phenomenon. This is the impulse for self awareness. Soon, like a good bartender, we learn to tell the different mixes for each age and learn to relate these  to physical complexions, features, behavior and attitudes.

Change, when it takes place in society is often accompanied by a great deal of apprehension.   Sometimes it is big and comes without warning. That doesn't mean we can't deal with it. It just means that our institutional studies are slow in catching up and it is driving itself straight to the layman to handle it with his faculties. Where it is a global phenomenon, it exceeds the ability of national states to deal with it. The individual can, as it were, extend himself as a world citizen and find the necessary instruments to deal with such changes on a personal basis.




Chapter 2 : The Plough  ( refer to article in Karpagathenium )

Chapter 3 Kitty Hawk

Nobody ever knew it would fly, but it did. It took ingenuity, courage, preserverance, some luck and a lot of hard work.

The search for self discovery, has been taking place everyday, in many small ways and it has been happening for a good 5000 years of human civilization. Vincent got the right colors to ' Sunflowers.' An English schoolboy picked up the ball and ran and discovered rugby. Bill Gates invented windows and the world wide web phenomenon began.

With some familiarity of the Celt, it is possible to do more. It heals and then brings it back to life. In the next few steps, the individual learns to breathe normally again.

Reality

It soon becomes clear to every practitioner that our view of reality is based on our experience of ourselves as an individual. But not in an absolute sense. We are also a social animal. The discernment between the two may be noted for future refinement. In the meantime we learn to strike a balance between the needs of both of them.

In the social experience, we realize that we are not that different from others, yet it behooves upon us to make clear the similarity and the difference. Too often we have hidden from the fact that we are similar and at an individual level, that we are different.

In the male culture, handed down from father to son, there is an unspoken ethic on the rules of being a man. We set up home, we mow the lawn, set up the defensive perimeter and direct the canons at the specific targets. Then we prepare ourselves to defend our position. We do ask for help but not in a way that casts us aside and have someone else take over the manning of the walls.

The right and wrong that sometimes comes to influence success and failure, is a matter of concern to our understanding and to the long term commitment to our goals.

In the scabbard of such an experience, the man learns to grin and bear it. In the seasons that come to pass, he learns to scale the tallest mountains, to go where no one has gone before. To stand for something. To do something that was not in a text-book nor was it told to him by someone; to be independent and to look into the face of creation with equanimity. In doing so, he comes to represent the experience of the eros in him and becomes an equal partner.

Future generations will speak of the social circumstances that they were born into and the reality of life that it represented. Such is the man who created those circumstances and such is the experience of the individual today as father of the future.

Object Science

In attempting to understand subtle levels of experiences, the mind crosses the boundary between the verbal and non-verbal. In communicating merely the passion for change, we are affirming to ourselves the ethos of the experience. The Celt seeks more.

It is only when the mind and body begin to respond to subtler nuances of experience, is it possible to realize that one's feelings change when you make a fist and when you open your palm. In much the same way, music puts one in a mood, the hamburger creates a case for simplicity, the weather makes the path appear as clear as blue skies and to hold a flower in the hand is representative of the confidence one feels in handling something delicate.

In the words of the mathematical vernacular, in engaging global issues, one is coming to engage in large numbers. In the movie representation of a man haunted by alien visits, the screenplay creates a scene where he builds a miniature mountain in his living room to physically ' come into contact ' with his celt-based experiences.

However, with due regard for the furniture and others living in the home, the individual may want to do this a little differently. In his study room, next to the bookshelves, he may hang a picture of a mountain. The difference is the experience of the logos that he brings to the substitute. An accentuated response to objects in one's sight is a powerful impulse to identify with the contact of an image in the mind. It comes from being able to draw our consternation within, to the surface. It may also help to pick a small rock from the neighborhood and place it next to the picture.

It is possible then to gather such representations of objects as is needed and construct large scenarios of experiences without vexing the mind with academic tuition, stored under circumstances that are already slightly jittery. The individual may construct such schemes of perceptions regarding the world's creation, the advance of civilizations, the construction of sampradayas or a mere representation of relationships with others.

Things hard to express now find expression in something not unlike ' play doh ' and may soon receive an enthusiastic audience if the individual can bring it to celt, ie. match our actions with our own intrinsic needs and receive the affirmation from the world celt around us, of our integration with its collective purpose.

The collective celt, or the world celt if you will is a curious representation of such physical circumstances from around the world. As personal as clothing is in the experiences of the individual, we may name several celt situations around the world as the stetson celt, turban celt, khaki celt, saree celt, sarong celt, clog celt and so forth. We are obliged to supply the meaning but it brings to our experience an earthly wholesomeness with which we may view other experiences, alien to our own. This would lead to a greater integration with the physical environment of the world.

The German psychologist, Carl Jung brought into prominence the uses of object relation in scientific studies and constructed the theory of the archetype persona in the human experience. It has certainly done a great deal to advance the cause of human self understanding. Jung went on to define the nature of his discoveries and the changes the human experiences in the understanding. He reported his experiences as beginning with the individual persona, the ego, the shadow, the anima/animus and then the identity of the self.

Familiarity comes with cognition and the way that the cognition is accepted by the affections. This may then advance into action where the activity flows into congruence with the physical environment. Repeated successes and the cyclical nature of actions create affirmation. Soon the fresh earth of experience becomes a bedrock for further growth.

The individual is of course aware that he is doing all these while the world continues to move along with its concerns. It is not possible to wait for everything to stop. Eat your cereals and learn to jump onto a moving train. Its true, its easier in the movies!

Pictora

A dying man is sometimes reported to see his life pass before his eyes. In others, this might take place everyday, even while in perfect health.

The TP concoction in the body is a magical brew. Whence it comes from, nobody knows. The Hindus speak of a legend where it flows from the locks on Siva's head. Irish and German legends speak of a magical world of elves and fairies where strange lights appear mysteriously, transforms the nature of experience from the plain and mundane to the sparkling gemstone of wondrous activity.

The Vedic gods drank from it and exclaimed that they are become immortal! How many parts to its experience? How does it manage itself? Does it know of the sky, the earth, trees and the wind, the nature of the anima? Does it talk to the stars? Such continues to be the nature of our present inquiries regarding the phenomenon.

We may not have all the answers now but are content to communicate with the innocent and to respond to its dreams. This can bring us on quite a ride of possibilities.

There are days, when we feel we can do anything. Climb the highest peaks, fight a tyrannosaurus and then make the world a better place. The screen adaptation of Steinbeck's, ' Grapes of Wrath ' had the lead personality clenching his fist and swearing the oath, ( I paraphrase )that he wishes he could be everywhere, helping everyone in need, wipe the tears of orphans and bring color to roses. The TP presents itself with such possibilities, brings some into life's experience, makes promises of more, persuades, cajoles and convinces us to believe. The mind, in the meantime, reels under the ' large numbers ' and finds a safe place to rest its rational bones.

If we got here from the innocent dreams, then, it supposes to us that we are to work at achieving that in physical reality someday. The world celt guides us in that achievement, from life to life, being to another being. At times it admonishes us for being over indulgent, at other times, it pushes us to go for more. In the middle, in a light that is perfectly ordinary, it encourages us to take the straight, rational path to the experience of the true reality in the human condition, not an iota more. Be yourself!

Yet the path to the rational life begins ignobly enough in the irrational acceptance of life's contradictions, denials and broken promises, an understanding of which makes new things possible. To stitch a jacket with fairy dust and then wear it daily till it incubates into reality is a curious experience. Yet it is what it asks us to do.

To show that things are possible, it brings the magic brush to the mind and starts a vivid mind based imagery of possibilities. In scheme after scheme of visions, it creates the effect of lifting the innocent from their fall in the pits. Then it hands the brush to the hand of the innocent and cajoles it to make the bad go away and to bring in the new. Vistas of wide open fields, clear skies, a cabin by a mountain stream safe from the cruelties of the world, it fills the individual with hope.

The mind/heart watches, learns and responds. It plucks the brush to paint with meaning, knowledge, wisdom, civility and liberality of spirit to create a world for all men as it has come to perceive them. A place for each difference, a world for each place. The images come and go very quickly, earning the devotion of the individual and up-lifting the individual's motivation.

Such an experience of possibilities of the world looks great and reduces the tonnes of paranoia that have built up but the individual has to do more.

Our modern societies have filled our minds with movie and media images that we reproduce easily at will. It gradually becomes possible for the individual to select an association of ideas and images from his memories and bring them to represent his own internal fears and anxieties. He does this by substituting himself for these experiences. In doing so, he manages to verbalize or express these fears and take them out to view them. It is a start to the great doors of the TP.

What is at issue, is not the complaint of sanctified will of the individual, no matter whether it is perceived by universal suffrage, unique birth, obsessions of wealth or personal vanity. It is simply the transformation in experience from one TP age to another. In the mind of the individual, up close to the instruments of creation, it does appear like an experience of god's magical wand in one's sainted hands, but it will pass.

One has to apply oneself with the instruments of our social natures, in the human condition in which we find ourselves. The world is best viewed with the instruments of the world and there are many. There is work, family, society, nations and a community of nations and there are all here for the purpose of someday realizing our optimized natures. We are, but advancing to such a goal even as we speak.

In time, the mind settles down from the experience and we find ourselves back at the breakfast table, scanning the papers for news.

Chapter IV :  Landscaping

Students of Buddhism write fabulous accounts of their experience in the Celt, termed as Tao or Zen in the practice. To take more tea in a cup, the master advises that you ought to empty it a little.

Similarly, accounts of the self discovery experience in Buddhism rely on clearing the garden of shrub and the old plants, rework the landscape and plant anew, in obvious reference to the need to start over. It would be great for the garden, but humans, are unlike plants. They have feelings, their own knowledge of the issues and their intrinsic preferences.

To teach someone without the participation of the student's own volitional nature may communicate the organization of the knowledge, driven in by the volition of the master, but may not retain the sense of self realized understanding. It is for this reason that the student is asked to engage it themselves.

In all such messages, the student is guided into creating faith in an all knowing being or guide, already naturally existing in the individual. The student may come to experience it as they apply themselves to the study and self review.

The old garden comprises life forms that appeal to the passions of the heart. These personalities themselves engaged some of the jiva and mind in their teaching volition. The effect however is to create acceptance. In further inquiries later, the student comes to encounter the will of the master in the mind/jiva experience that they must overcome and substitute for the experience with their own volition for the conscious self realization of the principles.

In Hinduism, the masters in the role of teacher comprised, Krishna, Murugan, Siva, Sri Rangga and the mother. In comparison to Jungian references of the persona, ego, shadow, anima and self, one observes that the progression of the individualization experience on a historical basis and the findings of scientific inquiry are quite similar. In reorganizing the garden therefore, the student is replanting issues that are not unlike the previous experience.

The two phenomenon of experience are a study in epistemology. It first organizes the experience for the human condition to live the life and then come to recapitulate its experience as the nature of our being, both in content and in the abstract.

Hindu writings refer to Sankhya and Yoga as two approaches to the study. One refers to action and the other to meditative study. In studying the two experiences, the student is sometimes led into thinking that action alone is sufficient, without at the same time, understanding our actions and communicating them.

Such attitudes encourages the student to give up any further study and will, later in life, come to   the curious experience of saying ' I know, yet it is somehow different,' or ' I don't know, yet it is vaguely familiar.'

The practice with landscaping imagery is useful for another reason. It brings into experience contact with life in matter and avoids unnecessary conflict with actual persons. It is harmonious and that is essential to calm the raging torrents in the passions.

In a broader application, landscaping also brings to the student, a sense of physical contact with the world. In the legends of the ' Lokanayaga,' Hindu texts refer to the way in which matter cultivates an experience of the world that is divided according to height, depth, size and weather conditions.

In the old garden, the lesson created by the Celt was to divide the world into five principal parts, comprising the five major social groups in the world. In relating to the world, the individual realizes that his own five senses are a factor in the way that any intelligence, performs the work of creation.

In the new garden, the individual is encouraged to unite these five parts back into the whole. The experience is observed to be essentially gender based, with the old garden classified as the female principle and the new garden, the male. In uniting, they come to affirm the basic experience of matter, in the way that opposites do unite in a relation to each other.

In the legends of Isis, Osiris is cut up by Set and his body parts scattered around the world. Isis then commences a search for him to put him back again.

In the world today, seized by the will of the politically correct, the practice of individualism has found a sticking point in the social understanding of the self. This is founded as much by social mannerisms as it is our own determination to bring the old garden to the new and call it the same.

The Political Anima

An organization in the animal kingdom will clearly appoint a pack leader. This is a socio-politcal function and not an experience of individualism. However, it is expected to create opportunities for understanding the experience of individualism.

The phenomenon is significant to our understanding of the power-play in political systems.  It aims to bring about a stable political administration. But where the exercise of self supervision  is high it brings into play a host of factors that pick on errors of judgment in administrative activity and this is expected to dog such an administration indefinitely.

The royalty idea is perhaps the best assurance of a stable governance, However it is founded on the dreams of innocence. The Republican manifesto attempts to improve upon the experience by reforming its weaknesses and accordingly engages the classic role of watchman to the King's innocent vanity. In doing so, it comes to engage the idealistic vanity of youth still at play in the innocence.

The democratic ideal pursues organization and leaves out the experience of self vanity. Its appeal as popular government may well suffer as a result, but more significantly, it denies the role of individualism in its society and appears stiff under the collar.

In Socialism, the appeal of the individualism is high but as a collective identity of the nation. It makes for a great cake but without the cream on top.

Theocratic ideals deny the form in idealism and attempt a close relation to the individual experience. Inevitably, they engage the teen ideal, create a determined disassociation from the innocent dreams and form a close association with the absolute one idea. It may work great where there are no other practicing ideals to distract its focus.

Theocracy may well come closest to associating with the Republican ideal as they are closest in relation to the dreams of innocence and the reformer respectively.

Society is not faced with a great many choices in their relations to the leadership ideal. Each citizen is bound to exercise their rights for the realization of the individual in their experiences and collectively form a new initiative for the advancement of the leadership role.

Lao Tze, in pointing to effective governance, dismissed any administrative attempt at efficiency as being temporary until a real solution is found for the individual liberation in the experiences of the citizen.

In the experience of the world celt, the human must come to the realization that our thoughts and reasoning on individualism have been successfully completed. What remains is for us to apply ourselves for its realization through the daily activities that we engage in. Such an imperative may well be upon us. Our decision making on the two gardens may be the singular critical aspect of the way forward.

The Push

The biblical account of a global flood leaves a curious question about the way we handle failures. Most of the time, we turn away and hope it'll go away.

The experience of avoidance and sometimes indifference has a historical beginning in the human condition. When moving from a situation of oneness to a dual condition, we are just as likely to be indifferent to the division, pretending that it'll go away.  This causes us to see both situations as being similar. The experience is not unlike that of fishes with eyes on either side of their bodies, unfocussed on a single object. The experiencer is obliged to train a daily rigor within to constantly maintain a sense of both experiences being the same.

The effort, is to say the least, tenuous and may have the effect of exhausting the will of the individual. Idealistic appeal makes no relation to the physical environment. It is dependent on a conceptualization of itself. A slight miss, and the individual is left to hang ungraciously, appealing to the horse of the celt to keep moving.  When the end comes, it may come with a quiet acceptance that the train is at the end of the line.

The Shark's Tail

A shark has an unusual tail, unlike any other fish. Logically this must imply that there is something unique in the experience of this predator of the deep. We could refer to it as being unbalanced. It makes up for it by being slightly compressed in its body structure unlike others that maintain a vertical body line.

A balance is not a good feature for a predator, it evokes compassion and mercy. As is the alignment of its body so is the nature of the shark true to its function. The feature will not be missed in a habitat that survives on body curves and speed. Mighty as the shark is, it is simply announcing its intent to all.

It is a bold man who does something similar on land. In presenting an unbalanced attitude, he calls into play any number of events that would nip at him until he becomes wobbly.  The nature of the dream in us responds quickly to the subtly unfavorable, especially where it detects a pattern of behavior in the individual that ignores the need for response.

The body knows; it is the nature of the TP experience. The smart thing to do would be to throw in the towel. The alternative is to prepare for a very long trip away from the dreams and the reforming attitude to the great hills of the north. The path leads to the theistic mind, eager to find a new alternative that overcomes its own sense of being painted into a corner and offers a fresh solution that proves everybody else wrong.

The human may have an advantage over the shark. By displaying a balance on the exterior, he may still open up to himself in isolation and bring his needs to a head and deal with them. It is possible.

The Covert

The greatest spy organizations in the world take great pains to understand the nature of the hidden in man. It is the business they are in.

The nature of the hidden often causes tremendous surprises to people who engage them. By covering up on something we are quite surprised to find that there are previous cover ups already in the works. Just then, the experience turns from the merely innocent to the vaguely macabre. The plot thickens.

The individual finds in his experience a semblance of the IPR ( Individual Physical Reality ), cultivated by the celt. Despite being hidden, we find that the IPR instrument has been in contact with the conscience and has cultivated a sense of right and wrong to which we have already become committed.  This narrows the individual's choices. It calls on the man to bring to its experience a new sense of his IPR and to challenge the previously established principle on the nature of the true.

It introduces the man to the TP function and makes clear the bodily functions in relation to mind. Certainly the mind is willing but the flesh is only now making itself known.

Rhyme & Reason

There's a story about an Indian spiritual aspirant who saw a man whip his cow and cried out in pain. When they turned him over, they found lash marks on his back.

This would be indicative of the way that the former IPR relates to the bodily functions. It relies on a very strong sense of love that is founded in the innocence and continues to be the basis of our daily actions even as we add to our knowledge of ourselves.

The two IPRs create a play with one another. One feigns the art of learning, goes to college and takes responsibility for the part. The other, sources all thoughts from its natural orientation to life, with the belief that one cannot truly know things and relies on its innocence as a basis of its actions. The two come together in an act of excitability in which the incredulous rules and the individual lives his life with a touch of the wonder sense.

A popular children's rhyme goes – ' Hey diddle diddle, the cat and the fiddle, the cow jumped over the moon. The little dog laughed to see such sport and the dish ran away with the spoon.'

The lessons of the rhyme now become clear. In fiddling our lives away, we get a new perspective from on top of the moon. The experience would on most accounts be considered frightening. Losing the dish and spoon would take away our ability to feed ourselves. Even a child would know that.

Chapter V :  The Passions

First impressions are often startling. A startled sense creates a strong sense of wonder in the individual but will not draw on it for sustenance.

In cultivating acceptance for the need to learn, the individual may become arrested by a new set of resistances, which are not entirely willful, but is applied inadvertently in the individual. The phenomenon may grow cathartic but it is going for the roots and this tends to be deeply moving.

Healing the Physician

Swiss chocolate, Viennese ice-cream, American steak, Sushi and Szechuan duck. It is not inconceivable that they are someone's favorite foods. To the masters of the old garden, these were the sort of inducements they offered to the individual for his participation in their beliefs.

It appears today that the old masters followed a teaching guide that relied on a sharing of the intuitive sense. Our lives came to be guided by an unnamed inducement and we subscribed to that offer, in turn, creating an understanding of mind that was an instrument in barter, not an original thinking unit.

Today we don't call that teaching. We are not sure what it is yet but it may border on showmanship. The English expression ' Bringing coal to Newcastle' used to mean that one is engaged in a needless service. In the development of the reasoning mind of the individual today, we realize that this is precisely what they did, to convey to a human, what being human is all about.

That part of our minds today that still holds a regard for that teaching, is shrouded in a politeness and respect reserved for those who are seemingly kind but don't know what they are doing. Such is the source of intuitive knowledge. The Indians refer to it as the ' muladior'; translated as ' belonging to the beginners.'

It was taught in song and verse and engaged the participation of the student audience in a sub-conscious experience that combined teacher and student in a game of hide-and-seek. Referred to as 'Leelas', these play drama lessons were first communicated in the oral tradition. Today, they remain as residual experience of a past age that evokes empathy in the individual. Masters today are themselves engulfed in the growing experience of the human and provide lessons of the old school simply as willed instruction.

In the new school, the new teacher has to create a lesson plan that teases the mind off past glories and creates a volition for new experience. This defines a new category of teachers delivering on knowledge that is made relevant by proof and relation to physical life.

In the old lesson, the perceiver was God and the knowledge was a copy of the original. Curiously, the old lesson was engaged in with an eye for the developing human condition. One of the most sacred temples in India, is called ' Thiru Annamalai' or ' an imitation of the older brother.' This illustrates the readiness of the old school to shut down and to encourage the new experience to emerge.

Perhaps what is equally challenging is when we realize that much of our lessons today are self taught, so the irony becomes staggering. To succeed, the student challenges himself and the master, old and new. There are no longer any sacred cows and the old propensities are set to the flame in an act of defiant self denial that borders on the insane. Fortunately, the experience of habituation existing in the mind of the former master cultivates the need for  ' removing the original insanity with a second.' The effect is cathartic.

The One Divine

In targeting the former master, the present aspirant benefits from new knowledge regarding the former experiences. This is then put to good use.

That which was experienced as the one divine, in an act of innocent piety, is today viewed as made up of the three different parts of mind, heart and jiva. The old master is the one with the nature- designed experience of jiva/mind. This stands out today with willful resistance and perhaps for precisely that reason, exposes its underbelly of ritualized rote learning. This is handled like the stubbornness of a child by the practitioner and brought to an exhaustion of its will.

In the place of the one divine, we today recreate the experience as three divine properties of the one divine.

Sensuality vs Sexuality

The experience of sensuality deals with promises. It glides in the mind like a sail boat in search of a port. A place that would hold new sights, sounds and a new sensation to the feelings.

In the legends of the West, Apollo slayed this lethargic melancholy with his arrows and set the mind of man free to pursue his enthusiasm. Today we are the children of such a pursuit, our minds straightened towards the sun in a photo-tropic course of activity that fuels our need to understand.

Sexuality is defined as the act of engaging in sexual activity. If we could take on the sexual act, diminish its sexual activity and set ourselves to engage this, ' act of encounter,' it brings with it the power of the cape that the matador uses to provoke the bull. We use it to provoke the past longings in us and to refine them. This involves, educating ourselves that the act of sexual activity was a means to an end, not an end in itself.

The non-verbal sensual experience is then brought to view the physical activity and see its part in it. We come to find then that the sensual is more than the experience of the human body. It engaged the sensual experience to perceive the beauty of nature and the will of the almighty. It had become enthralled. It sought no possessions, not in a passionate way, no ambition with which to drive the mind, no particular purpose in life but to witness the daily work of nature in its march through time.

It appears to our inquiries that the old self ' pegged ' itself to a dream of itself in the future and lived out its life in relation to it. Where such is the case, then what we are today is the prize that it sought. Not what we are now, in our ill-conceived sense of relation to it, but ourselves as the experience of one who is conscious of himself and his relation to the world.

The Path of True Love

In the American social system, one is surprised to find sometimes, how they have taken the experience of true love and converted it into the cause for a super efficiency in the fight for survival. True love is being expressed as the lance of the warring knight, to unseat the dross and raise the kingdom of activity.

This is the plough. It turns over the soil in the old garden and plants anew. It seeks a liberal nature, public civility, freedom and the right to pursue one's individual beliefs.

True love, expressed as an enthusiastic volitional nature is a new experience in most individuals. What we felt in our passions, we are only just beginning to express. It is a new culture, the vogue and the sun of a new day.

But where did true love come from? One view would place it in the super efficient intelligence, inherent in the design of the universe. The laws of physical nature are an expression of such a love. How we bring ourselves to view true love then becomes an issue of importance.

There is the true love of sacrificing for another. Then the love that expects to receive. Thirdly, true love constructs a relationship in which we share the experience of giving and receiving.

Efficiency in man refers to a living experience, it has the ability to turn a simple activity into purpose, to find meaning in the mundane, to bring the earth's resources into productive use; all these in the wholesome practice of the human condition that combines our dreams with our ability to convert them into physical experience.

There are a host of experiences around the world today that sing the praises of the tech; especially as it is applied in the pursuit of knowledge, understanding and the union of the diverse cultures of the world. The world wide web shows tremendous promise of doing all that and more. But the achievement is not a machine. It is the individual who sits in front of the computer and exercises his mind and passions in the realization of the promises of faith and love in his being.

True love also seeks the Herculean task of raising the dead from their slumbering demise and applying them to new effort. The individual seeks to do the same by waking the mind of man to new possibilities.

The Affective

In plain terms, our passions are a response to our cognition with regards to issues. In the development of the human condition, our passions respond to the understanding that all must survive in order for one to do so.  Hence , it seeks the understanding for such an achievement both for itself and the world.

To view the world as such is to view the comparative advantage enjoyed by each group as it relates to another and to understand that the qualities raised by all the groups is that which defines the overall sense of what we are.

In subscribing to such a view, we create a social relation with others in order to incorporate their perceptions with ours and to come to a joint identity of what we are in the social circle. In such an experience, true love is attributed to the collective sense of what we are and not to one particular individual.

In viewing the way super efficiency advocates a liberal nature and freedom, we realize that such qualities apply with greater efficiency to our achievements within and then is thereafter brought out as a role model to inspire others. This would imply that we apply the percepts of super efficient thought to our daily living. In living them, we transform mere ideas into physical reality.



VI : The Bile Swamp

Bile in the belly of the beast, lies in wait in the forest of the dreamer for the weary traveler who has lost the will to turn to the new. It ensnares him, rolls him on the forest floor as he grasps for air and then swallows him whole, back to the primeval swamp of mists and mislaid intentions.

Having lost the battle, the potential human hides in the reed marshes, creating a tune on the reed flute that assuages his pain and attempts to blow himself into emptiness, away from the convolution of life's tricks and treachery.

We have here the makings of a Buddha and the assurance of an Einstein that  Zen may well be the faith of man in the future. Yet the struggle is not quite over.

Indian societies play that game of hide-and-seek as a way to increase one's familiarity with the nature of the convolution in our experiences. Sometimes they say too much. But where an attempt is made to narrow and create a focus on the issues, it lays a path for the jiva to take it up in its creative cycles and bring a durable physical experience to the proposed scheme of achievement.

The achievement, when it comes, strolls in with a self willed determination to preserve the slight clumsiness and the sometimes awkward nature that we exhibit in public. We learn to manage the embarrassment and play down its effects, and in doing so, make a showcase of ourselves as ' just so ' in what we are, a walking accomplishment with a zest for life that is under construction.

Bile is not mentioned in the Bible, but King Nimrod of Nineveh who constructed a tower to heaven may have landed in the bile swamp after the experience.

One thereafter begins the realization that the human condition is not a straight rod of truth and elegance, but it is also not a water buffalo undifferentiated from the cake of mud on his person. He is perhaps a combination of the two, like a gaur in a clear pond on the grounds of the Beverly Wilshire hotel.

Self Reflection

A store of bile is the measure of the extent of love that has arisen in the experience of the individual. Sadly, it expresses that measure as a passion in reverse.

Where it reverses itself much more, it disengages from its own attachment to despair and climbs on a new mountain of possibilities. This, when executed with finesse and calm can potentially carry to a new optimization in the pace of life, leading to a new perception and attitude in the individual. No doubt, King Nimrod climbed out of the swamp and came to extoll the virtues of conservative thought. In doing so, he may have cultivated the Antiochian civilization for the worship of Sol.

Every time someone  swears away from true love, they dive for the open skies of refreshing warmth by the sun and throw open all the hidden caves of passion. Like laundry, we take this out to the rushing stream and thrash the soil away from clinging to its fibers. We swear that we will never be taken in again.

Does this also show what we are? Do we see ourselves in the constant cycles of fall and redemption?

It seems that the institutions that we set up to show faith in these matters attend to a constant flock of needs and are unable to stop everything just to help one poor soul. It's true  and this makes clearer our definition of the path to individualization. A man may well have to walk this path alone.

Sometimes too bright doth the light of the sun shines, revealing our lonely figure pleading for a way to bring peace into our lives. We are then obliged to bring a cover to our eyes and the eyes that saw the hallowed halls of joy grow dim by mixture with bile. We then come to hate certain things that we see. Our self reflection becomes diminished and in its place rises the hawk of martyrdom that gives itself to its cause. Our children who continue to see more are hushed and the voices of the kids are silenced.

An Absence of Blemish

The bile swamp flows into the bile park where it screws its determination into the form of the prostrate. The body heaves under the pressure and starts to stammer and shake like leaves on trees. Soon it becomes an instrument in the hands of the wise as the source of the eros impulse with which we attend to our daily needs without exposing all our needs at once. It becomes more manageable and lends itself to better results.

A little success on the path attracts the greatest scrutiny. One becomes careful to avoid any blemish in our actions.

As we grow aware of our possibilities for revival, we reach to a new identity to stabilize the experience. Indian yogis often change their names as assurance of the change that has occurred. A new life then commences. We realize then that we are not living next door to the old and creating an indifference but we are, for the first time, growing into the mature light of the life that we were born into in the first place. The human it appears was just continuing the work of the jiva.

Viewed this way, the individual becomes clear that life was always in control of its instruments. That it dashes into the storm for a reason, possibly for the stubborn stains.

Dead Snakes and Hindus

A walk in the park sometimes brings the brightest and clearest perceptions into the fore front of our attention. Perhaps it is the green in the leaves. We are reminded then how we have always attempted to string together our perceptions into a coherent whole that would prepare us with kindness to meet the travails on life's journeys. It appears that we do that sometimes, but the forms of thought are no match for the reality of the physical world of experiences. We are often stumped by our inability to apply our faith to that which takes place and place it as the normal workings of God.

A snake in the tree is reported to have once offered the knowledge of good and evil to some folk. They accepted it and got banished from God's supreme kingdom. Today, with that knowledge, we hope to unite the opposites and cultivate a way of life that relates to the physical environment of the world. It appears logical that we ought to find again the mysterious kingdom God intended for us to experience.

But who was that strange godly gentleman in the park? Is it the old garden or new?

To suggest that man is an equal partner in creation supposes that man shares the knowledge possessed by the highest divine. But to continue asserting in habitual repetitiveness that man is not equal to God, from the view of another window, is simply another view. A man working to find his individual nature certainly looks out of one such only.

Our attempts to bridge the gap between the two windows becomes the great labor of the social volition in the world. We can but apply ourselves to it with devotion.

When we can no longer carry our arguments for the division, we start to point to a place in our experience that apparently speaks for itself. This would be a positive experience if we can link that place as the center of the universe and that all things are orderly in relation to it. If we can't, then we make of that place a point of holy self-righteousness that limits and defines us for what we are in our experiences for that period.

Any new knowledge constructs a new string of issues that link up to create a new perspective and knowledge of ourselves. Perhaps we'll say then that it was the knowledge of good and evil, but we have since improved it.

Where we exceed the boundaries of the personal we enter into the experience of the impersonal and vice-versa. This is the great Yoga/Sankhya union, the one in relation to the many. It is important however to retain a sense of where the boundaries meet. The relationship is not a fluid flow of everything into everything else but a delicate relationship between the heart and the instruments of the jiva/mind as regards love, trust and its opposites of betrayal and despondency.

The Circus of Stars

The Celt cultivation of the circle of stones, possibly dating back to 4000 bc, indicate the first time that the mind of man reached for the light of understanding in himself, maybe even referring to it as God. History records the period as the construction of the first temple in the world.

From within the circle, an individual moving in relation to the pillars and the stars above is able to orientate themselves to a source of light from within them, This phenomenon is perceived to obtain its support from the jiva and through its instrument, the female egg.

The light is expected to be congruent to the development of the archetypes in the human and begin their work this way before growing into the role of the archetype and thereafter, the quality of charisma in the human experience. Irish legends and Shakespearean tales bring a special relation to this experience in the ' cittas ' and draws great interest from the inquiring mind. Visions of the unicorn sometimes accompany the experience.

On reflection, it appears that the jiva begins the work of orientating the mind of man to his surroundings and stimulates the mind into responding with affection and understanding. This experience grows in the consciousness of the world and comes to find expression in the cultural cultivation of our communities. In odd circumstances, its power is engaged to spin and warp the mind in support of causes. This may serve the social need at that time but leaves a strong twist in the mind of the individual that will be hard to heal later.

In relation to the dreamer and the reformer, the human responses are fundamentally based on passion at this time and subsequently settle into an experience of desire. Where such desires are unable to indicate any longer their original purpose, they form a powerful vexation on the mind and strip the human aspect of the usual experience of self respect and regard, particularly as it relates to the other two aspects that the individual assumes is there in others but not in himself. This has the effect of causing many practitioners to ' drop-out ' from society on account of the pressures experienced.

The effect on the TP development of the human is considerable and in combination with bile, it forms a potent mix of strong headed obsessions in individuals, convinced that they are right. Sadly, the only loser to the experience is the individual themselves since the bile content in the TP acts as a misanthrope on his experiences and raises the dreamer/mind but lowers the heart in his experiences.

The effect, as described in some writings, is to ' die a painful death in the forest.' This may refer to an experience of heightened super efficiency drawn entirely away from the experience of true love, leaving the heart to pine for affection where none is available in the individual.

The administrator to such a sad experience is the flutist in the bile experience, but when confronted for an explanation, the human is informed that it is his responsibility to learn and know. In time, the desire laden, hopeful and trusting human condition realizes that he is the star of the show and it is incumbent on him to set his direction and course in life. For someone who continues to subscribe to the spin belief that he can toss the responsibility to others ( God, my mother etc. ) comes to quite a shock and retires regretfully in shame of his actions.



VII : Individual Physical Reality ( IPR )

Perhaps nothing else is more forlorn and poignant in our experiences, aside from the sense of ' I .' In the human condition, we are rehearsed from the old garden to understand duty, compassion and the pursuit of happiness, all with good purpose.

If there are other species of beings out there, or if we contain in our ' cittas ' memories of past civilizations in the stars when the living being had  experienced its finest moment of creation, then certainly, the world's contribution to the achievement is as the workshop, screwing our nuts and bolts in place to represent correctly the sense of I in the experience of the universe. Why? It may be on account of our intelligence and the fact that we are brought up to be well rounded, exemplifying the values of friendship, trust and organizational ability.

If we assume this, then certainly, the next question is, ' When did our co-creator figure they'll  communicate this news to us?'

Certainly our parents, teachers, prophets and scientific inquiry has been holding something back in their communication to us. Perhaps they were waiting for the right time. Is that time now?

The Soup

Science refers to it as ' dark matter.' No doubt that is the same euphemism used for the ' black box theory.' One doesn't know what is within but it implies that it is what we bring to it that eventually determines what's in the box. So its the eye of the observer.

What that may mean is that the basic creative unit of the universe is capable of just about anything. What we appear to inquire about is, whether we, as the collective living being are optimizing our experience of creation? The second question is, ' Is it safe?' This is especially so since we have come to form the impulse to love and preserve the nature of our experience. The next question, ' Will it work?' When all things are possible, certainly the impulse is to cultivate all possible ideas about it. ' Will we learn to work both as a team and as an organized individual will?' The questions may well go on the entire night.

Of particular interest may well be the question, ' Will everybody's views be heard?' This becomes especially important as we get closer to the center of what we are and come to understand the incredible nature of the equality we enjoy with everyone.

Indian legends describe the creator as laying in a half dream of creation, somewhere at the start, wondering, ' Who or what am I?' Certainly this implies a play with which our minds approached the issue at the start. But where do we go from here?

The discoveries of science have been wonderful in its innovativeness but what does it mean to the individualization of the living experience? How shall we organize ourselves for the future? Why are marriage laws being changed to reflect healing concerns? Is there a conflict?

The answers to these questions will not be found in the soup but in the daily course of our living experience and we appear to be doing just that. In that, we appear to be viewing the significance of dark matter just right.

The Art of Contrivance

In the way that the human experience is organized to include both passions and mind, it has become increasingly difficult to sometimes differentiate between a well-informed comment and a comment of the passions. The concern is for the level of objectivity that the average individual experiences in his life in society.

Our concerns in this regard used to be aimed at the integrity of political administrations, the law, financial safeguards and other institutionalized experiences. But today, such concerns are at the very foundation of human relations, gender, family and child based issues.

The information revolution in the world has been formidable. The effect has been to increase the scope of information that the average individual deals with on a daily basis. This would open the mind into areas we don't yet fully understand. The impulse is to lump ourselves together with a eye for credibility and hope that we wing it just right. Needless to say, such an alternative over a long period is going to challenge our mind's stability and its ability to continue with what it does.

Where the mind cannot cope, the passions swing into action and in a grand imitation of mind can virtually deliver the same output. Where this becomes prevalent in our societies, the norm for detecting and tolerating such contrivances becomes more difficult. The result would be chaos.

The hero of the day would inevitably be the individual and this implies that each individual must stand up and be counted. We have to take the initiative ourselves. It starts at the level of the individual and the best intentions of the institutions can do little to make a difference if the individual doesn't see his part in the concerns.

The Erstwhile Roo

A marsupial birth bears remarkable differences in relation to a mammal. In common parlance, one might say that the fetus is born outside the body. This is expected to be especially significant in the development of the mind.

In the mammalian child, its bonding with the mother, its childhood nurturing habits, its need for love and friendship create a powerful regulation on the way it engages its mind. The roo baby, by avoiding the womb experience may be spared the usual burdens of the growing experience.  In the pouch for security, the roo baby is exposed at fetal development to a physical experience of the world, creating a powerful stimulation on its mind and passions for original thought and self relation. Yet the roo is not a particularly vicious animal. It continues to live in communities, mates, raises a family and on occasion prefers some sporting activity.

In the human, our heritage in the ' cittas ' carries elements of the roo experience from our own evolutionary experience. The fact may not be unfamiliar with practitioners of yoga or sankhya systems. At some point in the practice of the renunciate, one hits a specific experience that bears a very close relation to the earth, plants and trees. It goes on boldly to expand one's consciousness seemingly without limit and the individual is left wondering how that might be possible. The human continues to be distant with the experience until much later, when with better understanding of anima qualities and some reading, he realizes that he is borrowing from a baby anima experience that is far better organized than his usual instincts for companionship and the cuddling habit.

The effect is quite startling to the human mind and it learns to diminish its own valuation of the human experience to be in line with all else, particularly with higher anima forms. The experience is quite humbling.

The contribution from this benefit goes a long way to helping the practitioner diminish his own difficulties with false economic independence, his dependency on parental guides, a false foundation of self sufficiency and blind faith; all characteristics of a mammalian birth experienced by the human.

The Protocol of the Male

In the Japanese experience, the code of the ' bushido ' plays a central role in the experience of the man who has essentially learnt to decide right from wrong, decide on life and death issues and bring a special skill in the way he comes to apply these at the behest of his individual will. As the Americans say, ' freedom is the greatest responsibility.'

In swordplay, the individual becomes one with his landscape and in pointing his instrument at the opponent, does so with the comfort that he is at home on the grounds and the challenger is an  intruder, stumbling around in unfamiliar territory.

A practitioner who learns to empty his mind and refill it with facts and a new found faith about the world must rely on a well defined protocol that guides his behavior at all times. The practice is not new. Soldiers, police officers, teachers and most professionals are bound to bring a set of ethics into what they do in a social environment. It is the responsibility of any adult.

Without a strict protocol on issues, it is highly likely that the individual would slide into an open mind condition that resembles the female practice founded on care and concern, far outstripping the male's need for decorum and an orderly sense.

In a final analysis, the protocol comes to be refined and to match with the concerns of ordinary society. This helps the practitioner integrate back into society.

Gender Relations

To say the least, the issue of gender occupies the foremost thought of the practitioner in his quest for individualism. The issues are enormous and is not within the scope of this book to dwell in it at length. Suffice to say, the issue of the female is in very capable hands; their own.

To the male, the specific areas of concern are very significant and may form a baffling situation of cat and mouse if not properly addressed.

In the exercise of the male liberty, the female comes to view his responses as being thoughtful. This forms a unique relation between them that may border on the intimate. This becomes significant to the male on account of social pressures and his protocol to exercise due care and concern in his practices in society. The situation may well lead to a strong bond between them, sometimes engaging considerable guides on issues as they each bring a representation of the personal natures of the world in their relationship.

The success of the relationship is dependent on the extent to which they represent to each other a fair reflection of the way the world celt takes a personal interest in their individuality. It ought to be pointed out that while the male may adhere to issues of human condition, the female may be in association with both the dream and the heart as well; relating to them as a part of her personality. The male would observe a far greater reserve in his relations with the other two factors.

Self Relationship

An individual's self relation may be founded primarily on the definition of archetype identities. This is expected to include the persona of the father, the Pangean, the Germanic, the female animus, Peking man, Proto, the body double, Sivan/Sakthi and the lady of the north.

The individual also learns to verbalize his thoughts through direct speech and brings this added dimension to his relations with the archetypes. The expression is unlike the experience of talking to oneself. It is thoughts made loud by the verbalization process. This goes a long way to overcome any sensation of taking things for granted and improves upon the quality of the communication.

As an added dimension, the individual also discerns separately the role of his child, teen, adult,  old man and female half.

* * * to be continued * * *