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Biblioteca Esoterica Esonet.ORG http://www.esonet.ORG yogi and the atomic scientist is actually to transcend the biological level of the mind. The mystic does this by trying to paralyze, as it were, his "lower nature" (that is, his biological impulses and desires, especially for sex, food, sleep, human contacts, and speech); the scientist achieves the same end by distrusting his personal sense impressions and substituting intricate machines (whose objectivity he trusts), the assumed impersonality of statistics, and the abstract logic of mathematics. If one could retain the quality inherent in the commonsense approach to reality — its livingness and warmth, and yes, its essential insecurity and mystery — while immensely broadening and giving new meanings to the frame of reference within which change is experienced, a significant world-picture would emerge. On its expanded and indeed allinclusive basis, a new feeling of reality could inspire the creation of a culture far more wholesome and sane than the one whose origins go back to the Greece of the fifth century B.C. What was begun then at once led to such unsatisfactory developments that it had to be compensated for by the mass movement of a devotional and dogmatic Christianity, which in turn gave rise to the violent individualistic reactions of the Renaissance and the scientific empiricism and social materialism of recent centuries. Such an expansion of the commonsense picture of the world neither can nor should ignore what has been revealed by, at one end of the spectrum of human experience, atomic science and modern astrophysics, and at the other, the intense subjectivism of Indian yoga. Extreme objectivity within a strictly materialistic frame of reference, and extreme subjectivity leading to an absolute or quasi-absolute denial of the reality of all but an inwardly experienced state of changeless Oneness, undoubtedly have engendered significant developments and realizations; but their integration within a much expanded commonsense picture of being transcending the realm of life instincts and personalemotional impulses requires a new frame of reference. What is introduced here as the "Movement of Wholeness" is meant to be such a frame of reference. Within it, the primary and universal experience of change and the human yearning for order and permanence of structure (or "form") no longer have to be seen as irreducible opposites. There is order in change — cyclicity. Once this is accepted as the foundation of being, every conceivable approach to reality and every method for acquiring knowledge finds its significant place within the whole cycle of being and in relation to one another. 38
The Movement of Wholeness - 2 Biblioteca Esoterica Esonet.ORG http://www.esonet.ORG We begin with change because perpetual, unceasing change is the primary and most irrefutable experience of all human beings — of the writer, who is a human being conveying ideas born of his experiences to other human beings, and of his readers who, if they are intellectually honest, have to admit that nothing is more fundamental, more apparently incontrovertible, than the fact of perpetual, unceasing change. To exist means, first of all, to be part of a continuum of changes. The concept of Wholeness must be based on this fact. Therefore it must be a dynamic concept. Wholeness basically is experienced in terms of wholes of change — that is, in terms of cycles. The problem which logically arises is to understand how the consciousness of a nascent human being passes from the experience of an indefinite and undifferentiated continuum of changes to that of a whole of change. This implies the realization of how the cyclic or periodic nature of change develops. This development occurs because an infant's mind soon becomes aware that some particularly striking experiences emerge out of the continuous sequence of impacts upon his senses and internal organic feelings with a distinctness which is remembered, though at first memory is only of an organic and cellular kind. What is more, these distinct experiences are repeated. Repetition and the feeling of repetitiveness is the foundation of what gradually becomes a sense of ordered sequence — a sequence of "events" to which specific characters are given by the infant's mind, which also makes repetitive events into entities and names them. The process of naming definitely increases the feeling that these entities are permanent, at least insofar as they perform the same type of actions and the senses register them as having the same "form." Permanence, form, structural order in the process of change — and an increasing sense that various actions fulfill purposes — objectify and "set" the consciousness of unceasing change. For the developing consciousness, entities which maintain the same form become persons and objects to which the child reacts and relates in particular ways and with which he or she seeks to communicate. When the continuum of change is realized to be an ordered sequence of particularly distinctive and feeling-transforming events (the change from light to darkness, heat to cold, satisfaction to hunger, from a comfort-giving, pleasurable presence to solitude, and from noises to disquieting silence) the child sooner or later becomes aware that the sequence of events is rhythmic. He or she realizes that "periods" exist which are marked by important changes in the surroundings and in the behavior of people, and this realization gives rise to the sense of time. A series of changes occurs within a period beginning and ending with events which become markers of time. Much has been said about time which makes little sense, because the distinction and relationship between time, as human beings experience it, and the continuum of change is so often ignored. However, this distinction must be made if we are to understand the concept of cyclicity, wholes of time, and how time is affected by the structure of a greater whole to which a lesser whole belongs by virtue of its participation in the existence of the greater containing it. 39
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Constitution of Man - The Physical
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