The following eleven sub-chapters – 10.1 through 10.11 – summarise the theory of «Idealistic emergence». They present a brief excerpt of the complete chapters later in the book and follow the same structure.
Many Years ago, Jules Verne wrote a collection of improbable stories about crafts which flew in the atmosphere, space ships, lunar explorations and submarines.
These ideas were improbable. Jules was seen as a creative but eccentric fool, unwilling to reside in reality. And his stories were isolated to the realm of science fiction.
But here we are ... with airplanes, submarines, the space shuttle, and we have walked on the moon. Now ... who is the fool, and who is the visionary?
We must learn to break free of the limitations of our own mind, for it is moulding the very fabric of our reality. The future is created by the «improbable» ideas of today.
Visionary thinkers always run into resistance from those who would feel safer if everyone would conform to a consensus about what is real and what is possible. But ... this should not stop those unique people who don't live in the prison of this kind of fear from pushing the envelope.
Teal SwanMost people in Jules Verne's day did not believe in his wild ideas and stories. Equally, most people who now read about the theory I present here will not believe it.
It goes against the conventions. It turns things around. It presents contexts and ways of thinking that are not common in our time.
It also challenges established «truths», including that matter is fundamental, while consciousness is something incomprehensible that arises from matter.
I regard consciousness as fundamental. I regard matter as derivative from consciousness.
Max Planck, one of the
founders of quantum theoryIf, after reading a bit, you find yourself shaking your head dismissingly, losing focus, feeling resistance, maybe even fear – then it is only natural.
In the book's first part, I talked about sheep and wolves.
This theory is not for most people. If you are happy with your flock and terrified of leaving it, the book is not for you. I do not want to make you more insecure than you already are, even if your insecurity will evaporate if you actually dare and manage to go entirely into it.
Then there are the seekers.
In the chapter on spiritual awakening, I have referred to Hinduism, which states that some people dedicate their lives to doing good to their fellow human beings, others to submitting to dogmas, prayer and study, and a third group seeks meditative mindfulness to take in the universe and the miracle of life in a direct way.
These three groups are all on a spiritual quest but will not find any answers in the theory because it partly is of analytical nature. It is about knowledge, the fourth path to insight, according to Hinduism – presented in an analytical form.
We who do such things are few. The number of people who can understand entirely what this is about is probably very small.
At the same time – and this is important – it is not so that you are not smart enough, do not know enough, lack apparatus, or whatever you think. You are fully capable of taking in everything in this book.
But the majority don't want to.
It makes them insecure. Life is tough enough as it is if one is not to start shuffling on the very cornerstones of one's entire existence. The theory challenges one of man's most striking features, the need to normalise everything possible to preserve psychological and emotional security.
Jules Verne experienced this, but another factor is also involved, namely power.
This theory is an open frontal attack on conventions.
Let's borrow a few words from Machiavelli:
It ought to be remembered that there is nothing more difficult to take in hand, more perilous to conduct, or more uncertain in its success, than to take the lead in the introduction of a new order of things.
Because the innovator has for enemies all those who have done well under the old conditions, and lukewarm defenders in those who may do well under the new.
This coolness arises partly from fear of the opponents, who have the laws on their side, and partly from the incredulity of men, who do not readily believe in new things until they have had a long experience of them.
Niccolo Machiavelli: «The Prince», 1532Am I asking you not to read?
Far from it!
Read, as you may have read Jules Verne as a child. I read many of his books when I was young, which was important because they did something with my fear.
Read, as you might have read «
The Hitchhiker's Guide to the Galaxy» by Douglas Adams. It is one of the world's most twisted books, and it's about «Life, the Universe and Everything». It even provides an answer to «it all» – which, by the way, is 42, but it took so long to come to this result that people in the meantime had forgotten what the question was.
«Hitchhiker's» holds deep insight. But first and foremost, it diminishes fear because it plays with the most fundamental questions. For example, the universe goes under every night in a huge rock concert but reappears the next day, ready for new adventures. It's just hilarious.
What Jules Verne wrote was true, partly true, still not entirely true, but can still be.
Read, as if you here get a glimpse into the future, for on a bright and sunny day in many years, someone will take out this document and say that this is trivial!
Okay, so it's not trivial now.
You will experience confusion, disappear into one depth after another, and might realise that you lack basic knowledge of particle physics and energy. You may have no idea what this talk about spirit and dynamics is all about.
It does not matter. Read!
Take in what you feel you can understand. Taste the words like new, delicious, slightly scary small dishes in a restaurant. Some you do not like, others do not make sense, but some of the ideas produce a strange feeling of ...
Precisely.
There is something here for everyone.
