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6 Introvert, Intrapersonal ESP

To internalize the frame of analysis that I propose in this chapter, we need to look at the role of language in our world. The way this book thinks of language is as part of the bodymind. Our world doesn’t consist of three spatial dimensions, within which the bodymind is present, plus a fourth temporal one. It is more accurate to say that, for any of the eight perceptual dimensions, there are only two dimensions, in this case bodymind and law, infinitely expressed using different words. Bodymind equals the two-dimensional plane, which is really one, since one dimension is nothing: a dot without surface. Law equals movement, or what is known as third dimension. This also equals time. Therefore, the answers to today’s big questions concerning time travel, extraterrestrials, free energy and the like, should not be sought outside of three-dimensionality.

By way of experiment, lay down on a sofa, or the floor if there is no sofa around, and observe what you see without moving your eyes. Don’t mind what you hear, smell and taste, nor how hard or cold the floor feels on your back. Especially don’t mind the idea that all these other sensations apart from vision contribute to the total amount of dimensions witnessed. Observe that when you’re completely still you can see whatever you see as a two-dimensional drawing or painting; it could have been a drawing. Then wait until someone or some animal enters your field of vision, or if no one is coming for a long while, move your body a little, while you keep track of how what you look at changes. That change equals the third dimension, but is really only the second dimension that you’ve witnessed, and while the first was lenght-width, the second is depth-time.

Ever since the invention of two-dimensional drawing, and especially since the invention of writing and then widespread reading, this movement dimension has caused a feeling of vertigo in all people, through their natural physiological response to artificial extra differentiation beyond the brain’s capacity, namely the differentiation between between two- and three-dimensional living. In the age of Internet, people have gotten more confused than ever before, because their primordial beings feel that they can go back to living without the mentioned artificial differentiation, while their ego-beings keep getting lost in useless information. It is with regard to getting lost that I believe looking at the original three artistic creations, as formulated by Pierre François in his book Inlets of the Soul (1999: 13), to describe the Ovidian metaphor of Pygmalion:

“morally neutral nature at the beginning; ethics and meaning at the end; in between lies the imaginative, inventive process that turns nature into a cultural artifact suffused with meaning and ethical awareness.”

Here I witness the third factor, whose presence I simply had to acknowledge in writing, or what I would call descriptive processing, which extends the act of writing to the act of manipulating or even controlling something outside of oneself, through bodily influence or through language. I believe that the bodymind is such a manipulating being, and the ego-being cannot really know it. And yet, – by itself, observing itself – it may have a chance to come close to grasping it. Once it does, all kinds of connections have to be included that give the bodymind a sense of union with everything. That particular, secondary union of, now three, undeniable observations I call the fourth force, without which this second union would be impossible.

The fourth force includes whatever you may think and find convincing concerning the afterlife, outerspace, government cover-ups, and the like. I believe these connections are the same connections we find when studying the occurring phenomena that led up to quantum theory and unified field theory. These are connections, to speak with the American parapsychological scholar Lawrence LeShan, that simply make no sense to the sensory mind, which can only produce abstract, inaccurate conclusions. However, abstractions are all it (we) can say when asked to explain a bit about these phenomena. As Jacques Fresno points out, “it is almost impossible to talk with each other. Is it possible to devise a language that is not subject to interpretation? The language of chemistry, mathematics, physics, science, is not subject to interpretation.” He concludes that we therefore should be capable of devising a language for mundane living that inculcates exclusive mutual understanding of the phenomenon at hand.

Such a language would use abstractions in a different manner. In a way, abstractions become the rule and therefore somehow indistinguishable from descriptive expressions. There would still be ways to connect with other, deeper connections, as is the case now, but these would no longer be psycho-logical. Instead, they would be logical from a standpoint within the language. It is the only way we can start to become sane and freed from the psychotherapeutic institutionalization of daily behaviors. These behaviors, each and everyone of them, still have a chance of getting unchained from the cuffs of pervasive sane/insane perceptions, although it might take the dying out and complete ignorance of all of the statements of the current, wasted generations of people who are simply not willing to change their silly, pitiful lives for the better. Optimistically speaking, with Jacques Fresno, it will be at most around five percent of people who find themselves moving in the right direction. How do these people know this? It will be clear to them, believe me, since at some point the current situation of the world caused a ‘click’ in their minds, after which they significantly and durably changed the way they lived their lives, toward consciousness.

It will be clear to them through certain signs, such as the ones I was witnessing shortly after moving to the US. To scientistic persons all such sounds, when writes them down and presents them to oneself and others, seem silly and unworthy of their attention. Only the hardest formulas catches their prolonged, only what is most thoroughly beyond them but still has the potential to make them feel they are developing themselves, to make them feel good about themselves vis-a-vis others, superiors. What is right in front of them deludes them for the most part. They perceive it as the mundane, everyday, what you already have, treat it like a player treats his girlfriend.

I came to live on Thomas Street (short: Thomas St., Saint Thomas), number 2317 (=13=4). I had talked about us having to read Thomas Aquinas’ work now that we lived in this street. I had also become more interested in religious questions and had understood the link between ESP and religion better. One day while reading the book A New Science of the Paranormal (2009) that I had just received in the mail, written by the then 94-year-old Lawrence LeShan, he wrote that Aquinas’ major project had been to reconcile Aristotle’s thought with Roman Catholic doctrine. As mentioned, I had just adopted the non-Aristotelian General Semantic theory of Alfred Korzybski. Aquinas maintained, according to LeShan, that the first one of two approaches to reality – through sensory experience and reason versus through faith and revelation – could answer all questions except three:

  1. how something could have appeared out of nothing (narrative)
  2. the triune nature of God (structure)
  3. the part Jesus plays in the salvation of humankind (ethics)

A second sign came from a friend who suddenly started talking about humans being blocked by the alphabet. “We have more fingers than vowels to express ourselves”, he said. I had had many thoughts about language and its role and had meditated on it several times. A few days earlier, during work at the Hancock Center, I had had a vivid though delirious experience of the objectification process of bare living. The morning after, a discovery of the Silva method of ESP activation made me see that I was grasping the meaning of thoughts before I put them to words. This lead me to believe that indeed, a mind that is unfree, is a mind tied thoroughly to language.

What happens to the people that can’t cope with seeing everyone around them get better, while they sink deeper? Don’t worry about them, as it is the happy few that creates abundances of everything these people need to survive long enough to tell themselves simply to be ‘happy’, by which they mean calm or in the absence of really bad things. Losing the ups and downs of actual life by not taking them to their heart as a sign to ponder the purpose of their lives, they are bound to disappear behind a curtain of shallowness and irrationality.

The real future of the world relates directly to the five percent who, after having studied their purpose and the phenomenon of consciousness long enough, will be given insights into ways of connecting, constituting, and communicating with the world at large. I do agree that at times, the five percent will feel like the entire world is part of the five percent. They get this feeling through uncriticality in mediatization. This is obviously not a perception that should be entertained in full length; the bucket will not automatically overflow once everyone is on the same uncritical page. There is no greater wasteful effort than optimistic uncriticality, since it leads away from any concerted efforts to attain progress in understanding the nature or meanings behind the meaning of words.

The mentioned ‘nature’ refers to the point in speech and self-reflection at which we ‘know’ something somehow, but cannot tell; at which we have reached the un-speakable level, with Korzybski: “Such knowledge is supplied by the lower nerve centres; it represents first order effects, and is interwoven and interlocked with other affective states, such as those called ‘wishes’, ‘intentions’, ‘evaluation’, and many others.” Such knowledge is characterized as being ‘not-words’.

After the unspeakable entities are named, all experience can be described in terms of relations or multi-dimensional order

The naming occurs through evaluation as personal, varied, racial psychophysiological effects. Racial means the entirety of the human race, including all of the subraces that are commonly designated.



Introvert, Intrapersonal ESP Copyright © 2015 by Peter Blank. All Rights Reserved.


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