WILL and SELF
IN OUR EXISTING STATE OF CONSCIOUSNESS
This article, and the two diagrams it includes, are a result of
my own supraconscious intellation, bringing to consciousness the
latest conclusions of my postconscious. That is the sole source
of my findings, and they are offered as truth because truth is
the ultimate function of every postconscious.
When the human mind was divided, it was kept so by means of certain
synapses, those that formed the interface between the two halves,
being 'permanently' closed, held in that position by the irresistable
conviction on the part of the conscious mind that to open those
synapses and bring down the barrier would spell disaster. These
were the ones that the conscious mind closed against the postconscious
(on the grounds that it had quite enough to cope with without
interference from that quarter), and that the postconscious closed
against the conscious (as one would against a pugnacious and noisy
neighbour), in order to keep the freedom and independence necessary
to the only function of such a mind - truth.
Somehow, a strictly one way information channel was created by
which the postconscious was made aware of all thinking and activity
going on in the conscious arena. As a result the postconscious,
in its anxiety to exert a moral influence, forced its own narrow
pathway through to the conscious for the conveyance of its basic
moral conclusions - conscience.
Elsewhere I have talked about the self opening to its postconscious.
It is necessary to remember that, in very simple terms, the brain
works by the transference of electrochemical signals. These are
controlled by synapses whose opening or closing depends upon the
strength of the signals presented to them. It might be that sheer
curiosity will persuade the conscious, plagued by problems, to
widen the narrow conscience pathway in order to ask questions
and, hopefully, to receive answers. This vague project would be
reinforced by the fact that its signal - that the two minds ought
to combine - would carry enormous signal-strength. Also the prospect
of postconscious truth, or humantruth, being introduced into the
amoral conscious arena would carry a signal of the greatest power
and weight of all, enough to overcome all opposition from established
Machine-thinking on the conscious mind's side and to reign supreme
thereafter. The transition must be gradual, to avoid violent conflict,
but eventually, when both minds are working as a supraconscious
whole, inter-face synapses can be kept open to this supraconscious
intellation, ie conscious questioning and postconscious answering.
The foundation of will is life's original determination to live
and go on living, almost blindly at first, then by more complex
instinct. In higher life forms it has further developed into an
instrument for implementing decisions made by conscious intention
and contrary to instinct. In the human, the highest form of life
on Earth, instinct, as dictator of behaviour, is largely redundant
and the will is simply an instrument for converting the reasoned
intentions of intellect into actions or expressions.
The question often arises, and continues to be a matter of debate,
whether there is such a thing as free will. Rather than take part
in this competitive debate, I have relied upon my postconscious
mind correctly to describe the nature of will and its function.
A difficulty with the matter of will, free or otherwise, lies
in distinguishing between the human situation as it now stands
and as it should ideally stand.
In our existing reality, we still retain a powerful range of instincts
that should no longer be needed. In certain existing circumstances,
violently aggressive instincts can hold sway because the contrary
force of peaceful reason is yet too weak to overcome it. An otherwise
reasonable individual may nevertheless hold strongly to the right
to exercise violent aggression to defend his country, himself,
his loved ones, his religious beliefs, his material possessions
and his self-interests. This is a common phenomenon which will
disappear when aggression, and aggressive response, no longer
obtains so that this instinct fades away. The transition is the
It is clear that the will cannot be free to make decisions because
it can have no adequate means of judgement. If the will were free
critically to reason and make its own decisions it would be in
constant conflict with the mind proper. Indeed, the will would
have itself to carry similar mental capacity, which is ludicrous.
It is the mind that reasons and judges. The freedom we have is
the freedom to think, not to be wilful. But thought too cannot
be free, for it is given by intellect which carries responsibility.
We think of wild creatures as being free, but they are rigidly
bound instinct. It is said that if the human Will is not free
our entire educational, social and moral system must be discarded
and revised. This system must be discarded and replaced anyway,
not because we lack free will but because we live by the lesser
conscious mind which is incapable of truth.
The whole conscious mind is a mass of neurons, dendrites, synapses
etc. that are connected and cross-connected in every reasonable
way, forming large and small constructions that represent thoughts,
opinions, proposals, beliefs, convictions, desires etc., all fired
with various degrees of instinctive emotion and influences of
conscience. These describe the range of knowledge, experience,
feeling, moral awareness, opinion and belief of a person's conscious
mind, the whole of which describes the whole possible person and
parts of which construct the present person, the conscious self,
but as yet without the vital guidance of the postconscious (excepting,
to some degree, conscience).
In the midst of all this grey matter is the actual self, a synaptic
focul-point whose job is to recognise the most powerful or persuasive
thoughts, opinions, proposals, beliefs, convictions, desires and
to select those which the mind prefers, passing them to the decision
faculty which in turn either has them activated by the will or
added to the conscious mind's range of knowledge, experience,
feeling, moral awareness, opinion and belief to add to the identification
of the self as the person. A11 this involves varying forces of
persuasion associated with light decisions such as whether to
take sugar in one's tea, to major decisions such as whether to
Within the conscious mind the self focuses on one thought-construction
after another with extreme speed and can make several connections
at once or in quick succession, as the individual might need when
driving a car and carrying on a conversation at the same time.
Some connections are permanently made in order to bring constant
heavy influence to bear, such as strong religious faith, concrete
political conviction, allegiance to hierarchical position and
The self, always seeking to achieve completion, can also make
lesser connections, especially the background of emotional ones
exerting their influences and one or two in the foreground, trying
to reconcile those influences and assist in the decisionmaking.
The self consciously self-identifies with our actions and expressions,
and with the thought constructions that triggered and permitted
them, although they may be subject to moral questioning and feelings
of guilt. False constructions can become platforms for further
thought, confusing and compounding the falsity. Nevertheless,
the personality we construct and adapt, together with its opinions
and convictions, form the basis an which we make judgements and
decisions. The problem for politicians and the like is that being
fixed in place in this continuing present reality, their debates
and arguments are always voiced from false platforms and therefore
are neither fully true nor go to the building of whole truth.
The will, then, does not choose what connections or decisions
shall be made, having no mind of its own. It is like a bunch of
synapses, responding to the strongest of the conscious mind's
signals, their related emotions and weight of reason, and passing
them on to the motor-functions for action or expression. Chaos
results from this process being carried on in countless incomplete
conscious minds, with widely different emphases and contradictory
selections, at the same time. The ideal shall be achieved when,
apart from certain instinctive emotions, supraconsciousness shall
be the sole influence on human actions and expressions.
So human individuals are presently represented by conscious minds
heavily imprinted and conditioned by the mass of complex, contradictory
and conflicting influences engendered and principles practiced
by our generally irresponsible, competitive and violent history.
Their wills are activated by determinations reached according
to the most powerful conclusions following from their conditioning.
But instinctive emotions and urges can override such conclusions.
The effect of these powerful feelings, such as fear, can change
decisions made by the most thorough reason. Otherwise, the will
has no choice but to activate decisions, however arrived at. So
the will has no freedom, with one exception. Where two or more
of the mind's choices are virtually the same and carry equal weight,
the will is empowered to choose one of them at random, but this
scarcely constitutes 'free will'.
Our existing reality consists of the facts accumulated in the
30,000/(100,000 years since the human gained a firm foothold on
Earth - occurences; practical and intellectual discoveries and
their applications (good and bad, right and wrong); achievements,
following from various motives (true, false and a mixture of both);
institutions and establishments, put in place to support and reinforce
processes of civilisation; applications of science and technology
(often not sensibly sought or needed but allowed to flourish just
the same). All these and all other things, recorded as history,
are known by the individual(in memory, or in books and now the
world wide web, within reach) or not known, (by varying degrees
of forgetfulness, indifference, or ignorance). We are not responsible
far Machine pressures exerted by the conventions, practices, institutions,
obligations of this reality for which we are also not responsible,
yet we feel a certain responsibility for them and allow their
public influence to affect our personal behaviour and morality.
Our most irresistible overall influence should be, and would be
were our intellects fulfilled, the moral awareness of truth, or
humantruth, but truth is the function of another part of our mind
which I have already referred to, the postconscious. The postconscious
mind has always been practically closed to consciousness, as a
result of which it has been free and independent of those complex
and false influences that have chiefly shaped our mentality, and
able to fulfil the one function open to such a mind - truth, or
humantruth. But the conscious mind, being separate, does not share
this function; as I have said many times, the conscious is incapable
However, the postconscious has managed to bring to bear the basic
moral tenets and elements of humantruth in the form of conscience,
admitted by the back door, so to speak. Conscience does not carry
the power to prevail against the false influences of existing
reality and to persuade the mind to recognise humantruth, but
the postconscious itself does have that power of influence and
would prevail were the general human conscious self deliberately
to open to it. That way lies the future survival and well-being
of humanity on earth.
STATE OF SUPRACONSCIOUSNESS
Rethinking and reconstruction of the mind is obviously
and simply the thing to do but, as I have already said, in this
existing reality politicians and the like think and operate from
false platforms, so to them and all the leading Machine-realists
it appears neither obvious nor simple.
Under supraconsciousness, a humantrue reality will be made up
of many true platforms founded on fundamental truth, so that all
constructions of both thought and practice, having begun true,
must continue true.
As can be seen from Diagram 2, the principles, practices and values
of reality are now humantrue. So instead of our reality going
contrary to our basic morality and giving us twisted memories
and directions, as was the case with the Machine, it and the new
memory now embodies that basic morality.
The two halves of the human mind have come together, as far as
that is possible. The conscious mind still provides an information
channel to the postconscious, but is not itself allowed to cross
the narrow divide because its job is to apply truth to the management
of affairs, whereas the postconscious' function is to reason the
way to truth, or humantruth, a job that requires freedom and independence.
Otherwise the conscious mind, which in combination with the postconscious
is now to be called the supraconscious, works in the same way
as before excepting for one enormous difference. Instead of making
decisions and acting according to instinctive Machine logic, it
now submits to the guidance of postconscious humantruth - the
reason for calling it the supraconscious mind of course.
The supraconscious mind intellates, a process of questioning everything,
putting those questions to the postconscious, receiving its answers,
de-coding them and applying them to all parts of its thinking
and activity in the new reality.
Of great significance to the well-being of ourselves and all life
on Earth is the fact that every human has a postconscious with
the same ultimate function - truth. It follows that when all individual
postconscious minds have been stimulated and developed to the
point of fulfilment, all humanity will be in moral agreement.
We will retain wide differences of personality, character and
ability but wi11 hold to the same essential values.
Some individuals suffer malfunctions of the brain which can affect
them in many ways, some tragic, but I think there are indications
that the postconscious is rarely affected in this way. It is apart
from the nervous system and carries no physical responsibility.
Its electro-chemical connections are numberless, but they are
concerned with one and the same function, truth