Thursday, 29 September 2016

The Hologram and Mind

Note - I haven't managed to include the diagrams - working on it
In recent years, our scientists have discovered special sources of light in which there is only one wave length and in which all waves are aligned together to form a very harmonious condition called coherent light. Most of us are already familiar with this light under the name laser light, and we have come to know that it is a form of concentrated light that does not diffuse in the way that ordinary light does and, because of this, such a beam of light is able to travel long distances without loss of power and without losing its sharpness of definition. But this aspect of coherent light is not the one which is of primary interest in this discussion, although it is a necessary part of it.
The object of this essay is rather to draw attention to another phenomenon which has come out of the use of coherent light, or laser beam, and this is the principle of the holographic image or hologram. The reason for being interested in this process is that it defines principles of the behaviour of light waves which may be a valuable pointer to the way our mind nature functions, and the way that such minds interact with one another. When a beam of coherent light is divided into two parts which, later on, meet and interact together to form what is called an interference pattern, or the hologram, it becomes the source of several fruitful analogies which offer new models of the function of the mind. So we will only be using the physical hologram as a starting point to suggest the manner in which thought waves, rather than light waves, may work together both in our individual and universal natures.
To begin with we will look closely at the way in which this physical hologram is formed so that the mechanics of the process become clear enough for us to use in our further analogies. On the left side of the diagram we see the source of coherent light is a laser beam.
This beam passes to a half mirror where it is divided into two parts; one part continues on its way unaltered and is focused onto a photographic plate, while the other part is diverted by mirrors and is focused onto an object, after which, it is then allowed to pass on to meet its other original half-beam on the same photographic plate.
This meeting causes the two beams to interfere with each other as they are photographed on the film. The reason why they interfere rather than harmonise with each other is that, although they started as two exactly similar parts of the same beam of laser light, the fact that one of the halves of this beam has encountered an object on its way to the photographic plate has caused a distortion in this beam which is not present in the other beam. The nature of the distortion caused by the object is thus registered as the nature of the distortions caused when the two beams come together again. Such a meeting of waves which are slightly out of step with each other causes another set of waves to be set up which emanate from each point of discord or interference. All these very subtle interference wavelets thus form a pattern which registers the ‘grating effect’ that the one beam has on the other.
What happens now, is that, instead of a photograph of the object being produced on the plate, which we would expect in an ordinary photograph, we get a photograph of all the tiny squeaks and bangs caused by the first half of the beam having a difference of opinion with the second half of the beam. The pattern caused by this argument, called an interference pattern, turns out to be nothing like the pattern of the argument itself. This photograph is known as the hologram and appears to be a series of meaningless abstract shapes. It is therefore not a photograph for us to use if we wish to record the object in question but, strangely, it is more of an internal memorandum for the use of the light waves themselves in a language that we cannot understand. Yet there is a way in which this memorandum can be deciphered again.
If we wish to find out what the object was that the beams of light are having their argument about, it is found that we must use the same original source of coherent light that caused the hologram to be formed.
If we direct this specific light through the interference pattern on the photographic plate the language of the object of the light beams is again converted into the visual language of the object so that its image is reproduced again in a form that is recognisable. There are fringe benefits in this reproduction which are beyond what we expect from an ordinary photograph. It seems that there is such a concentration of information about the object in this holographic method of photography that a spread of detail is reproduced when we apply the coherent light, which causes the image to take on a more three-dimensional quality than normal. The spread of the information about the object being more informative than that of an ordinary camera, seems to tell us more about the solidity of the shapes.
However, it is not this three-dimensional ability either, that holds the most useful analogies for our purposes, but rather it is the way in which the two beams from the same source work together. The first part of the beam which remains unchanged as it meets the photographic plate is known as the 'reference beam', while the second half of the beam which is led to encounter the object is called the 'working beam' or the 'object beam'. The result of their encounter, which is the hologram itself, has another property which further draws attention to the special form of language in which the hologram is recorded. It is found that if the photograph of the interference pattern is made on a glass plate and the plate is broken into many pieces, each piece will respond to the original coherent light by producing the whole image of the object and not just part of the image as we might expect.
Obviously, the bigger the piece of the hologram in use, the clearer the image will be, but, even so, the fact that every piece of the hologram in some way repeats the information of every part of the hologram is pointing clearly to a principle which is of very great interest.
That the word hologram is used to describe this type of interference pattern indicates that there is a special process at work which gives a holistic effect. The term holistic is applied to events in which every part of the situation is considered to be in resonant response to every other part. It is as if every indivisible part of the whole were telling every other part about its experience, and, at the same time, each of these parts were listening for, and recording, what the other parts had to say.
A very simple analogy is when we say that every drop of the ocean contains the same elements as every other drop, and also contains the same elements as the ocean itself. But the more useful realisation is that the individuals on the photographic plate, which are the grains of the emulsion, are interlinked in a reciprocal way so that all the information of the group is shared, and yet, in which the value of the individual grain is important to the whole. But even this last analogy is misleading, for the essential holographic effect is happening in the light waves themselves before they are recorded on the grains of the photographic emulsion. The clarity of the holistic effect is then limited by the efficiency of the nature of light and the quality of the grain of the photograph.
In the case of water, we notice that if we drop two pebbles into a smooth surface, the ripples spread out and run over one another, creating nodes of interference as they go. But water is such a crude form of wave compared with light that the effect of the secondary waves spreading out from the nodes cannot be detected. When we come to light, the delicacy of response is very much improved, and so this secondary network from the nodes can be recorded. Even so, we know that this process is limited by the fact that the smaller pieces of the broken holographic plate do not give such a clear picture of the whole object.
But we can see that we have started to move in a definite direction of greater efficiency, so that the principle which is called holistic, whereby every part of a body of events is aware of, and sympathetic to, every other part, is gaining in effectiveness as the medium in which it occurs become finer and more completely efficient in response. We must therefore allow ourselves to conjecture that the nature of the waves created by thought in our mental nature is as far beyond light as light is beyond water, in delicacy and efficiency of response, so that the highest level of mind will carry a significance that is so efficient that it is also, by that very efficiency, unable to contain itself locally, and is thus bound to become universal in effect. Universal mind, having no resistance in terms of inefficiency, thus pervades everywhere with vision, understanding and awareness in a way that we humans limit to our immediate contact with one another by such terms as personal space.
Part 2
Our understanding of the term interference pattern has now gone full circle. It started with the physical and least effective waves formed and meeting one another in water and then went on to light, where much better results were observed, and then went on to mind nature of a relatively higher order of responsiveness again. Whereas we can measure the effect of the first two scientifically, the last is beyond our present ability to observe in this way, and yet, our reason enables us to carry our understanding into this area. But, as the holism of the higher orders of our nature is approached, so the word interference begins to feel less suited to this pattern of interdependence, for what started out as a crude superimposition of one individual wave upon the privacy of another, has gradually turned into a symphony of awareness at the highest level, where the individuality of one wave is longing to engage with, and respond to, the individuality of another.
This last point is drawn out in this fashion in order to lead the argument, for those who are with it in spirit, to a more poetic plane of thought where we can immediately see the correspondence between these levels of holographic effect and the generalised understanding of the spiritual evolution of our human nature, through which we seem to begin with a feeling of irritation over the fact that other people are different from ourselves, and end with the feeling of thankfulness and gladness that they are so.
The next correspondence to be noticed in the nature of the hologram is one that we can take from the way in which the information contained in the holographic pattern is in a meaningless form of abstract lines and rhythmic intervals. All sorts of light may be applied to this photographic image, but none of them will have the effect of producing for us the picture of the object which has been recorded. There is only one key which will unlock the meaning of the message in this secret elemental language, and that is the exact form of coherent light which transcribed it in the first place. In human terms, it is saying that the light brought to bear on the situation is equivalent to an attitude of consciousness which will not be able to realise, or recognise, the true significance of the structure it is observing unless it takes an attitude similar to the one that put the structure there in the first place. What is being observed will consequently remain an apparent accident or intent, take up the attitude inherent in the causes leading to the existence of the observed phenomena.
We may come to this idea again later on in this discussion, but there are other factors present in the holographic process which produce interesting analogies. One is the nature of coherent light itself and the other is the way the coherent light beam is divided into two parts in order that one part should explore the object and the other part remain unaltered. This is rather like a reporter holding a pencil in one hand and a notebook in the other. The pencil hand is actively engaged in recording the elements of the situation in question, while the notebook hand is doing the very opposite by being completely passive and blind to anything but the point of the pencil. If the notebook hand became excitedly engaged in the event that the reporter was noticing, then it would begin to exert its own tensions and movements on the movements of the pencil, thus upsetting the writing with the wrong sort of interference. But if the reporter had forgotten his notebook, then the correct sort of interference would be absent to cause the friction which rubs the lead off the pencil and stores it.
There are many other things that the reporter could have in his hand which would not be able to do this special pattern creation with the pencil. In fact the pencil and paper situation is part of a holistic idea that has been carefully evolved and the one has no life without the other. We tend to take the passivity of the notebook for granted, but we should not allow ourselves to do this. In practice, it can be observed that it is quite as much an art to be learned for the reporter to keep his book hand still, and with the right strength to maintain that stillness under pressure, as it is to manage the pencil hand that follows the special writing shapes of words. The point that is being made here, is that we are generally biased, in our present cultural attitude, to favour the more flamboyant activity of the writing hand and not give due attention and respect to the hand that appears to have a less obvious role to play.
The analogy of the physical light hologram will help us to take this understanding further and make the principle inherent in it even plainer. For here we see, in the diagram that describes the making of the hologram, the reference half of the beam of laser light taking the place of the reporter’s notebook and the working half the place of the pencil. The holographic process is thus providing its own pencil and paper holistic idea in the form of light. The comments of the pencil are thus written on the paper by the working beam talking to the reference beam, in the language of light and in the nature of light, in mid air, as it were, in front of the photographic plate. It is just fortunate that such a substance as the photographic emulsion is able to be placed there in order to record this happening of light events. The fact that this observation of the object by light is spoken in the elemental language of light is made clear by the fact that we will never find the shape of the object, as we see it, when we examine this holographic photograph. It is very likely that this holographic image occurred many times in the experiments of scientists before someone accidentally recorded this elemental image and wondered what it was. We can also imagine that it was some time before the scientist found out that the significance of its content could only be projected by one specific form of light.
In the nature of light, even more than in the nature of a pencil and paper, we notice that there has to be much attention to the exact nature of the relatively passive reference beam as there is to the activity of the working beam. What we take for granted in the reference nature of the light is that it contains the essential nature of light itself and, in coherent light, in a very pure form. The syndrome that this is pointing towards is the one that causes us to notice what an interesting phenomenon this interference pattern is, and yet, miss the fact that it is the wonderful property of light that enables the process to happen at all, and it is the reference beam which is supporting and recording the original undistorted nature of that light. The working beam has gone off on an adventure which has caused a distortion of its original nature through the experience of the object upon which it has been focused.
It is important for the working beam to be able to recover itself again after shedding its load onto the reference beam, for if it were all we had left to shine through the hologram, this distorted form of the coherent light would not be able to unlock its secrets. From the point of view of the life of a human being, our spiritual philosophies suggest that evolution of the true individual is the etching of our unique responses to experience upon a permanent base of fundamental reality. Over a very long period, this builds up a spiritual individuality which is a uniquely different mixture of possible qualities and talents. But the great secret which is constantly being urged upon us is that the substance of our permanent base is already a living and conditioned entity, whose special nature is not simply the passivity of a clean sheet of paper, but a passivity whose nature is already like that of a wonderful Divine Being whose personal characteristic we have glimpsed in the lives of holistic men, or holy men, who carry them to earth. When the significance of this reaches our understanding, we realise that the permanent self we are endeavouring to quarry out of experience can only be recorded and substantiated in qualities that are coherent to the nature of our permanent basis of reality.
The small, self-centred and casual qualities of diminished human nature will never ‘take’ upon the permanent Divine Ground, and there is nothing that any saviour can do about it if mankind does not understand this. Example can be shown us, and the way pointed out and explained, but if we do not etch ourselves wisely upon eternal substance, our initial spirit of life will wilt and fade in a temporary exhibition of foolishness. When a saviour tells us there is nothing He can do for us if we choose to sin against the Holy Spirit, He is saying that His love for us is not enough if we fail to recognise and value the already established qualities of the Holistic Spirit of our Creator's Nature. For He is the permanence He is offering to us, and His are the talents that our individuality is able to combine in a unique mixture. Qualities and talents which are alien to this Reference Nature are simply not coherent enough to be recorded or noticed, and are thus considered to be unfit for the responsibilities which our endless living together will entail. This seems to be the grown-up version of the message which the Christian Religion is meant to give to us, and which is the element in it which does the actual saving from extinction, or the unnecessary pains resulting from behaviour whose patterns are contrary to the preconditioned patterns of essential life. We have made such a mess of our interpretations of the childish forms in which this message has come to us, that the efficacy and seriousness of their import has been lost. We are now mature enough in our intelligence to grasp these great equations of understanding and realise that they are no different to the nature of Highest Love, which has been our emotional guideline of Grace.
The holistic reality of life is now beginning to dawn on many people through their greater respect for the natural environment of nature, and the clear messages we are receiving from nature, that, if we misuse her, she will be unable to support our physical existence. We must now hope that such an attitude will carry on through the humanist expression of holistic thinking to the level where we encounter a spiritual holistic awareness, whose sense of idealism and social conscience is leavened by an attitude which does not imprison mankind in a comfortable, safe and caring society which feels no need for the knowledge that stems from the Divine Coherent Awareness. For humanistic idealism, while moving in the right direction, is still not potent enough to capture the whole spirit of man and burn it, with the correct intensity, upon the untarnished elements of our individual grail of life.
It emerges from this progressive scale of holism in the physical, psychic, spiritual and divine realms that the reciprocal principle of ‘do as you would be done by’ becomes more active and acute as the progression is made, so that our liking and respect for one another is not simply an expression of affection, but also a mechanical law. It is a law because all Creation is built upon a Primal Hologram and the reciprocity of the holistic interference nature functions throughout. We may also notice that the paper and pencil principle becomes a more living phenomenon as it moves into light waves, and thence into mind waves of a finer and finer order, until it is superbly efficient at the cosmic level, where information about all things is everywhere present in such a way that ordinary time and space considerations evaporate. Thus we may imagine the mind of God to be present everywhere, and the miraculous nature of mind most clearly indicated. The paradox being that, as the reality and faith we seek becomes available to us, it does so through the senses of our higher nature which we have been conditioned to ignore. We are then in the position of someone who is trying to reproduce the physical image, locked in a language of the interference patterns of light upon a holographic photo plate, but doing it with rough and ready incoherent forms of light which only produce vague and distorted images, or none at all.
Let us propose now, that there is a creative principle present in the hologram made in mind, which cannot occur in physical holograms. And let us allow that this creativity increases with the greater efficiency of the highest order of mind; not only because the definition and accuracy is more acute, but also because the mind nature becomes more aware in its most primal form.
In this diagram we will follow the process of our original hologram of light but, instead of the source being a laser beam of coherent light, we will replace it with coherent mind. The two beams will then separate into the reference beam and the working beam. This working beam will then be directed onto the object, which in this case will not be a physical object as before but, instead, an idea of purpose which emanates from the individual to whom this mind nature belongs.
The interaction of these two parts of the mind, which meet as before at the place of the holistic photograph, causes a pattern to arise which carries the purpose of the individual into definitions of explicit detail which previously were only latent in the idea of purpose. This correspondence between light and mind has now taken a step away from physical reality into that of conjecture. The strength of this philosophical discussion will therefore depend on how many loose ends are able to be tied together through its use, and how elegantly it is done. But we now have an analogy in the stuff of mind, which will require a great deal of insight to explain. The suggestion here is that the nature of mind is such that it is able to bring to bear a computing intelligence upon the object, which is an essential abstract image.
The nature of this image, which contains emotional equivalents as well as formal concepts of purpose, will thus act as a complex command pattern when the working beam of mind falls upon it. These commands will then be carried on by the working beam to be presented to the reference beam. Instead of the reference beam merely recording the stress difference between itself and that of the working beam, as in the light hologram, this living expression of the reference principle in the intelligent nature of mind searches for the best response available in its store of memory and understanding. The work of the reference beam is thus to act as a store of all that has ever occurred to mind experience, and to respond intelligently to any demand that the working beam makes upon it. The result is, as we have already said, not a mechanical measure of the stresses left in the working beam after its visit to the object, as in the case of light, but a reassembly of forms that have been understood, experienced and memorised, which most closely match the creative characteristics taken from the expression of the idea placed in the path of the working beam as it comes to remarry the reference beam in creative synthesis.
Part 3
The leap in correspondence, which has been drawn from the analogy of the hologram, between the mechanical function of light and the intelligent function of mind will become a barrier for those people who like a scientific basis for reason. There is a temptation here to gloss over the many extremely different attributes that our argument is suggesting belong to mind which do not belong to matter. Those who are able to feel a continuity through this gap are those who have already taken note of the many factors in our daily life which science is unable to account for or begin to explain, and who are now looking for more intuitive attitudes with which they can tackle the understanding of life. But there is no disguising the fact that the change in ability of function, from the physical to the mental hologram, is very great indeed. This philosophy wishes to draw attention to this large and radical difference, for without this appreciation the value of further discussion will be lost.
To draw attention to the scale of change in our thinking at this point, we can imagine the difference between the speed of a snail compared to that of a fast aeroplane. But the differences we might have to prepare for in the nature of mind are far greater than these, and are certainly likely to be beyond anything we may find associated with the physical brain itself. We should expect such differences as exist between the speed and ability of a mathematical prodigy and that of the ordinary plodding pupil. The one gives a correct answer immediately to a problem that takes the other hours to complete. We may also look at the subtlety of a young Mozart, in terms of musical awareness, compared to that of his fellows. The extremes are so great that we often feel they are beyond comparison. The scientist Nikola Tesla showed many traits of this sort in his personality, which were not only the mathematical genius of the prodigy, but also the tremendous memory which enable the man to keep a record in his head of all the work he was ever engaged upon.
An even more wonderful ability appears in the mind of Tesla, which comes much closer to the hologram analogy we are looking for. This was Tesla’s extraordinary ability to build experimental models in his imagination, which were so clear and explicitly defined, that he was able to take measurements from them as one would from an engineering drawing. And more extraordinary still, in several cases he was able to run these prototype models of machines in his imagination as he would run them on a test bed in his workshop. These tests on the working models in his mind could be left to run on in one mental compartment while he consciously turned other aspects of his mind to practical problems in the world around him. When he wished, Tesla could withdraw the compartment in which a test taking place and look at his machine to see how it was performing, and whether it would have to be modified or not. The indications being that there are proper abilities in mind which are hardly displayed in our human nature because of the amount of that ability which is filtered off by the diminishments inherent in the human brain. When the individual psyche is suitably evolved, and the physical transmitter of the brain is finely adapted to it, we will likely find more often this characteristic of Tesla’s mind through which one part of its nature formulates the solution from a universal and timeless order. The intelligent way in which this is done we call genius, and is uncommon in our present human condition, but when we are able to liberate the true nature of mind we are lead to expect that such creative computing will become more common among all of us, and be felt to correspond to the exploratory activity of the working beam of mind being able to put questions to the reference beam of mind.
The implication in this ability of undiminished mind is not only that it is in continuous touch with the whole knowledge stored everywhere throughout the universe of mind, but also that the answers to problems are always available, and do not require time in the way we need time to cogitate and think about them. It is still wise to imagine that it will always be necessary for man to learn how to think in the cogitative way but, as in the case of our learning to drive a car, there comes a time when we must be able to switch from conscious to automatic ability, once that ability has been fully understood by us. In the case of the typewriter on which this discussion is being written, the fingers go to the keys as the words require them to do, but the conscious mind in use, which formulates the sequence of words to meet the ideas, would be quite unable to describe where the letters are upon the keyboard. This part of the activity was learned a long time ago and has become second nature or automatic, and in doing so has liberated the ability to transmit essential ideas of philosophical argument onto paper without the cogitation required when the learning process was happening. The hologram that is able to type is now in a compartment that deals with the movements of fingers and is no longer in that which deals with thinking awareness.
In a similar way, the ability to order thought in a sequence that would relate them effectively has been learned consciously through experience. But that literary ability to find the right word and sequence of words has become part of another hologram of experience. This hologram exists in the human world personality of the psyche and could be felt to be more closely associated with the two halves of the human brain. The left half being the defining, analytical part, while the right half is the reference part. The sense of artistic enjoyment arises in this hologram when the left brain fully trusts the ability of the right brain. The function is often spoiled by the left brain being so dominant, due to the bias received in its education, that it tries to dictate to the right brain what sort of answer it should come up with. The result is that the use of words becomes cramped and pedantic, and the unusual but more expressive word sequences suggested by the right brain are ignored.
Further to these holograms at the levels associated with the finger movements and the left and right brain, is another hologram which handles the definition of the philosophical concept with its working beam, and suggests a strategy of ideas to express the concept with its reference beam. We realise, of course that this encounter does not have to follow the special pattern we used in the diagram for the hologram of light. We can imagine that the synthesis of question and reply happens through a method which is as subtle as the genius of mind is subtle, and yet the two processes of question and answer are clear and distinct. The ability to pose a good problem, or ask a good question, is as much a part of the genius as that which is liable to bring forth a good response. The attitude of trust on the part of the questioner is also an integral part of the value of the reply. The fact that effort and force is alien to the correct working of this creative synthesis is apparent in the realisation that the reference beam is only too glad to give its best to the working beam. It does not need to be either forced, or even coaxed. Pressure of this sort is almost equivalent to rape, and simply shows that the individual has not reached the level of evolution which knows how to behave with proper respect. Such an immature person has not realised that force is distorting the question being asked and preconditioning the answer.
The fundamental hologram which causes the previous hologram to choose to discuss a series of philosophical ideas, can be understood to be one which sets the mood within which the individual finds some ideas more attractive than others. For most people this level of awareness and creativity is too tenuous to be observed and is consequently taken for granted. The usual attitude to this level of awareness is that it is simply who the person is. The collection of attitudes, in this case, is taken for the definition of identity. The individual is the choice of ideas, or he feels that he is the sum of the ideas that he likes. We may come to see that this is a reasonable half-truth, and does indicate a good deal about the nature of the individual, but the real truth is that the individual is still imprisoned by this idea of himself.
To be free of this limitation, this level of awareness can be taken to be another creative hologram in which the whole sense of self is able to be redesigned in the light of a deeper identity which can appreciate, as well as observe, such a situation. This is the hologram around which our proper spiritual and religious instincts come alive, for it is here that the wholeness of the individual gathers itself together as a working beam and presents itself to the Primal Reference Beam. The individual does this as he learns that The Primal Nature is the cause of all creation. As he becomes wise, a person checks his wisdom against the source of all wisdom. As he does this, the freedom of the way in which he does it confronts him. He comes to realise that he may relate to the Primal Reference Nature as part of an impersonal holographic function, or he may relate as a child to his Father-God, or a friend to his God, or a friend to his Friend.
The Primal Hologram may be taken in two difference ways. It can be understood in the way it is defined in this diagram, where we begin with Primal Coherent Awareness, which is also Divine Awareness. The passive and active natures are then divided into the reference beam, which can be considered to be the female and mother beam, and the working beam which describes the male and father beam. The masculine nature looks at the purpose for which creation is to be designed and then presents this set of considerations to the feminine nature which holds within it the store of all understanding and experience belonging to God. The interaction of these two natures, or two aspects of the same nature, is the blueprint for creation, including the pattern which brings about the human nature that we are experiencing. This Primal Hologram therefore permeates the whole of creation and is the one that has been previously described as being so efficient that its resonant, coherent understanding telescopes the time and space of the physical universe, with all its vast distances and numbers, into an instant whole.
As our human nature evolves and we become wise, so we learn to refer ourselves to the nature of the Primal Hologram in an impersonal way, or to God, its creator, in a more personal way.
In this diagram the awareness of God has designed a way of enabling a working beam to become involved with creation which contains the individual seeds of the nature of His children. These individuals gain experience of life, and are taught to refer their experience to the Divine Reference Nature present in the most essential level of their being. As they do this, a resultant individuality is imaged which has been modified by the Divine Nature and is thus able to become coherent to the permanent reality of God.
The art of contacting this reference nature is the subject of all religious and spiritual disciplines, and it can be seen to be the art of developing in ourselves a coherent attitude which closely resembles that from which all created things arose in the first place. When we achieve this coherent awareness within ourselves we also find that, if it is applied to the handiwork of God in His creation, it is as if we were applying coherent light of the correct sort to a holographic pattern. It immediately unlocks the ingredients of the hologram which had previously been hidden in it. When we look upon a landscape in this way, we not only see the hills and meadows, but we also begin to see the poetry of beauty and love which describes the nature of the person of God who put it there. We then see these same characteristics acting out the wonder, which is the inspiration for the whole of creation, in the living company about us; in an ugly form where they are misunderstood and abused, and beautiful where they are appreciated and enjoyed. But until we learn to conform to a coherent view of life, the complexity of the outer expressions of everyday living leave us with a feeling of bewilderment and futility. In this state all the unholistic characteristics of life abuse are encouraged.

Part 4
The disciplines of mind control and meditation can now be understood as some of the means whereby we enable the minor holograms in our nature to link with the larger ones which lead to the Primal Hologram of God. But in the teaching and presence of Christ, we have a demonstration of the sort of person that our God is, that not only enables us to respond to His Holistic Spirit, but enables us to approach the living Person of that God from whom this Divine Hologram emanates. Whereas this Divine Hologram is a conscious spiritual presence which nurtures and guides all things in creation, it is there to pave the way for the true purpose of creation which comes about when mature, unique individuals choose to befriend one another, and their God, upon the Absolute Ground of Being, with full appreciation of one another and the fundamental integrity which accompanies it. It is then possible to live out the significance of the true nature of love in the context of endless growth and discovery which is the virile aspect of divine friendship.
When we look into this creative aspect of friendship, we realise that the permutation of the potential within the unique mixture of characteristics present in real individuals leads to endless numbers of new schemes of manifestation in which such potential is worked out in explicit detail. In terms of this philosophy, we can say that friendship of this order is the interference pattern caused by one person’s working beam touching upon the reference beam of the other, so that our creativity is not limited to our own potential alone, but is widened to include that of all our friends, which multiplies the situation to an enormous extent. Thus our God removes the restriction He might feel without friends, being a limit set on joyous fulfilment leading to what we can describe as boredom. But with only a handful of friends, there are new mixtures of potential available which will fill such lives almost endlessly.
In this diagram, two individuals are represented by the two different geometrical shapes. In the space between them we see the point of creative permutation, which is like a Pandora’s Box from which flows a fountain of new combinations of characteristics inherent in the two individuals. The distance between the two persons is that which defines the difference between living potential and collapse.
If the situation collapses, then the two forms fuse with each other permanently so that there is no longer an ‘I-thou’ relationship. By becoming completely one they short-circuit the potential of tension which exists in their difference, which is the fire of new life and creativity. This living fire can only be kept alive upon the knife edge caused by the balance between the will to unite and the will to create, between the restful oneness of the mother and the restless exploration of the father.
In the highest order of friendship we learn to play both male and female roles towards one another, in the sense that we are able to participate with either our female reference nature or our masculine working nature to bring about new holograms of creative endeavour. If it is the case that this highest friendship is what is sought in this present creative endeavour by our God, then we can understand how important it is that only true individualities arise from it, but that they are able to appreciate the will to creativity which enable them to stand upon their own ground, and apart from one another, in the context of a limitless appreciation of one another, which is the love our God longs to share with us.
It is probably true to say that all the paradoxes and enigmas of life will one day turn out to be the great equations of being, through which, in our mature understanding, we will realise that much of the way our reality is coming to us is the only way it can properly occur. When we feel that the way people misbehave to one another creates an inference that our God of love cannot really exist, it is because we do not yet understand the real significance of God’s endeavour. We still think of it as the failure of God to programme us properly, so that we would live in harmony automatically.
When it dawns upon us that our God is giving us so much more reality than mechanical obedience we realise that He cannot avoid the equation by which we must learn every value for ourselves through the freedom of trial and error of experience. This much fuller gift requires a tremendously long and thorough education, in which we not only grow our real individuality, but also acquire the strength and understanding to handle it with integrity and fullness of zest. No wonder that we do not understand the significance of life when most of us are still at the primary level, and no wonder that one short term is not sufficient to take in all the lessons needed to move to higher schools and eventually graduate.
The attitude of coherent awareness is none other than that described as Christ consciousness, and that is exactly why the spirit contained in His life is able to germinate the spirit in our life until our own coherence can reach out and touch upon the great reference nature of God, our best friend. Only Jesus has portrayed the paradox of power confronted by a humility of affection which points specifically towards this enigma of highest friendship. Now we can begin to see all this in terms of the sublime equations which govern that great drama of His life.
Yet another reason comes to us as we look at the need God may have for real mature friends. We realise that it is only such people, and none other, who can really understand all of God’s treasures. To possess a number of beautiful things and have no one to share them with can detract from the full enjoyment of them. Older children can understand something of such treasured things, young children almost nothing; only mature individuals who can draw on rich experience are able to feel as God feels about His greatest treasures. It may seem strange at first, but it is not unreasonable to consider that God longs for friends to whom He can show His most beautiful possessions. With great patience He is offering us our education so that one day some of us may choose to look into his most intensely beautiful treasure chest and understand why it is so. Perhaps all, or perhaps only some will be able to do this.
No one knows the ultimate secrets within loving friendship any more than we know the ultimate secrets within loving friendship any more than we know the ultimate nature of humans we call friend. These things remain to be endlessly disclosed and constitute a further reason for valuing one another. As a guide, we notice that the man Jesus could not help being closer to his disciple John in the personal sense, although He loved them all. There is nothing any of us can do about this, it is the mysterious personal chemistry of love which can never be tamed and will always apply. Even amongst the most intensely beautiful treasures, those who are able to view them will be drawn to one thing rather than another. And this is how we would always have it, the reasonable unpredictableness of individuals, fully alive amongst one another, responsive to the Primal Hologram of God but never collapsing upon it. The Divine Hologram itself always being willing towards us, as we are learning to be willing towards it, up to the parameters of the Great Holistic Spirit whose nature is the limit set upon this.
Part 5
As the essential basis of the hologram of light, which was the starting point of this discussion, is the source of light whose special nature is that of coherence, we will now define the difference between it and ordinary light. In this diagram, the first part describes the incoherent form which ordinary light takes. This light is a mixture of different wave lengths, which are not only out of step with one another on the plane represented by the paper on which they are drawn, but also out of step in the plane of the third dimension which we have to imagine coming out from the paper.
In the second part of the diagram, we can see immediately how all the wave lengths are the same and in perfect step with one another. But what we also have to imagine is none of them are out of perfect orientation to one another in the third dimension away from the plane of the paper. Incoherent light, because its constituent parts bump against one another, has a strong tendency to scatter as it moves away from its source. But for opposite reasons, coherent light has a tendency to cling to itself and remain closely packed as it moves away from its source.
It is clear to our reason that the message carrying process required in the information of the holographic interference pattern would be completely upset by the noisy cross-talk and confusion of ordinary light waves. But one specific wavelength, as in one particular shade of blue light, which is also in perfect three dimensional step with all its parts, has no internal conversation or noise to distort the activity of either the working beam or the reference beam. When the working beam has examined its object, as in diagram No 1, it meets the reference beam again at the photo plate where the hologram is formed. The unchanged nature of the reference beam is then like the reporter’s notebook, and enables the altered wavelengths of the working beam to be written into its light. But in the interference process the recorded message has nothing to say about the nature of the original coherent light, for that is of no interest to the hologram. The nature of the original light signal is now abstracted from the meeting place where the interference pattern is being formed so that what are left are only the essential warps in that light, without the statement about the coherent light itself. The hologram is about the incoherence which the object has induced in its light. In the case of the reporter, no one is interested in the sort of paper or pencil he is using either, and it can be abstracted from the message.
The hologram stores the part of the message we need and throws away the pencil and paper. This means we can use the hologram in all sorts of ways to store information in very small spaces because we do not have to store drawers full of paper with writing on them which we can read. We store the information in a form which can be very small indeed, as long as it is not too small for the nature of the coherent light to read. When we apply this laser light to the hologram, it is as if we were putting the paper and pencil back with the message, so that it is able to spread itself out again and take up the sort of size and visibility which enables us to read what it says. The common denominator takes up a lot of time and trouble, and yet is always around to use again, so why bother to keep on describing and storing its nature? The efficient thing to do is simply to abstract the essentials and reapply all the padding when we need to.
If our mind works in a way which is somehow similar to the way the light hologram works, we may expect that it has learned the trick of abstracting the essential nature of its observations from that attention beam observing the life activities which occur around us. But because mind nature is different in its ability from light nature, we may assume that the reference beam of mind not only creates holograms as it participates with the observing or working beam, but it also takes these holograms into itself and stores them. All the indications are that the reference aspect of mind does not simply store experience in an inert mechanical way, but continually works on it without our conscious attention. It seems to be the nature of this feminine reference mind that it works to harmonise and unify its world and information contained in that world. While the masculine working beam is examining life in a conscious way, and feeding its information to the reference nature, this reference nature is not only storing the information but also mulling it over until a synthesis occurs, so that all the minor holograms make one major hologram.
This function of the higher unconscious nature of mind, being quite separate from other and lower unconscious activities of mind or brain, is the one that all creative artists become aware of, and it is a part of the function of the muse to inspire the poet and provide him with beautifully succinct expressions of universal values, which are beyond the more prosaic ability of his conscious working beam. But this nature may also provide such a scientist as Tesla with his phenomenal abilities and insights, and the physicist Einstein with his. The list of artists and musicians who show signs of having touched more fully upon this higher holism is endless. The signs of this presence in our culture are clearest when the work, be it writing or painting or music, shows a symphonic character. We then have holistic movements within holistic movements, some of which are more contrasting than others. The whole is then held together by a sense which is apt but not logical, poetic rather than prosaic. This reference nature thus shows signs of wise intelligence which will never allow itself to become merely clever. The essence of its intelligence is that it is deeply loving and respectful of life. It will take us through vista upon vista of significance whose realms are transparent with depths which are themselves holistically engaged with one another. Thus lines are never drawn and boundaries never finalised. From this array the poet conjures his words that they might be a signature of his coherent attitude, and thus unite us in brief touches with his sublime reference to meaning. It is not hard to feel the touch upon touch, ours upon his, and his sometimes upon Divinity itself, afire with love and beauty.
As was already mentioned in connection with Tesla, the ability of the reference nature was not only synthesis and memory, but also projection of answers to problems. These could take the form of machines that were built and even tested in mind conditions. It would seem probable that, at the level of higher or universal mind, we might be dealing with abilities which are able to compute futures instantaneously, as the mathematical genius is able to compute resolutions to problems in mathematics. It is to be expected that, once we had established a firm ability to relate to our own higher mental reference nature, we would find that it was easily tuned to all other holograms of this category. Since the higher mind deals with universals of all sorts, one universal would probably be a universal awareness of events, containing both memory and projected futures of all individual holograms that go to make up the scope of its concern. This might be planetary or solar, but equally well may be galactic or cosmic. But each area of concern is, as it were, the body of the intelligence whose mental nature constructs its hologram.
As human beings we are learning to concern ourselves not only with our body function, but also with our emotional and mental functions. Each of these we can realise as being governed by a hologram of suitable awareness. We are learning not to identify with these holograms, but rather to realise that they are our tools rather than our identity. Our identity is better reserved for that spirit in us that is able to realise its awareness of its own mind. This is a deeper and more essential nature which was previously discussed, and was connected with our will or our conditioner of the motivations of the mind. This is the final judge, the super hologram that picks upon the overall merits or demerits of the living spirit, and is thus able to link with the super hologram of God's own person, from which all creation arises, and from which it is for ever monitored: the great aura of sensitivity which permeates and orchestrates every hologram of life, be it of a mouse, or a man, or the lord of a universe. Such beings that ensoul the great array of natures holograms are a part of Gods family for which we use the terms 'elemental' or 'Angel'. At the present time, our human conditioning has largely cut us off from the awareness of this hierarchy of engineers, governors and tutors, who work with that part of Gods hologram which nurtures us and all things about us.
If futures can be predicted in the way we have been discussing, it is because the holograms of each individual affecting an area of prediction have a pattern in the elemental language to which mind is able to be applied. Patterns of this sort enable the mind to work with ease in a way which our human deliberations are not yet able to understand. While we might try to think the matter out, higher mind simply observes the answer which is immediately apparent to it. But that which the mind computes in this way to give us an answer now, may very well be different in two minutes time if elements within the projection contained free will and used it. Because so few beings possess real self-determination and are able to use it, futures can be predicted. If many more of us achieved self-determination, then futures would be changing in their patterns more often.
It must be born in mind that some people appear to be following a pattern of events which does not seem to depend upon their continual choice or use of free will. This may be because they have agreed a pattern in order to accomplish a job they wish to do. Such a decision would be taken in higher and freer levels of awareness before incarnating into the limitation of human nature, and is thus an exercise in deeper creative involvement with life. The guidance from this planning would then come to them as inexplicable hunches and desires from a deeper nature than their conscious understanding is able to grasp. Perhaps a wise and friendly being might ensoul the hologram of this plan and feed it to the incarnated individual at the most suitable times.
While we may begin to realise that this holographic system can work in the hierarchy of mind levels in a very wonderful way which takes work and effort out of the processes, we must be clear in our understanding about where and how the true efficacy of our education comes to us. It would certainly not reach us if we were immediately introduced to a way of life where the wonders of the higher mind were available. Rather we should realise that we must learn to do all the things of mind in the slow and laborious way of the limited human brain, so that we may respect and appreciate all the factors contained in human experience. When this slow and detailed learning has been accomplished, only then would it benefit us to be shown the use of mind in this higher form; just as we teach our children the principles of mathematics before we allow them to use calculators to save time and repetitive labour.
The function of the working beam of mind or consciousness is to us a far easier thing to understand than the reference beam. It is more like the way we feel engaged with life in order to get what we want and to do what we want. We are for ever exercising our initiative in order to observe things and to know about them. The more hidden workings of our reference nature are taken for granted most of the time, and we only begin to confront them when something goes wrong with our function. It is through the therapy that we have tried to apply to our malfunctions that we are beginning to accept that we have hidden and higher aspects of consciousness and awareness, which, if stressed by mistreatment or misunderstanding, cause our life to become unmanageable. The present climate of western society is particularly unfavourable towards the proper appreciation of our most essential spiritual reality, and towards the proper respect for the higher abilities of mind.
All the attitudes we need in order to harmonise and understand ourselves which are displayed in the true spirit of Christ, are also the ones which enable masculine and feminine natures to work together properly. They are also the ones needed to enable us to relate together in the higher nature of love. When we really wish to live the good life in the spiritual sense, there is only one place that indications can come from about what the good life is. We cannot understand what the word good implies here unless it stems from that place where the whole panorama of life can be known. Our God is the only one who sees this wholeness clearly, and by referring our own understanding to our God’s understanding, we realise that for this instant we combine all our nature into a working beam which approaches God’s reference beam in that condition which works best and which we call love. From the resulting hologram of experience that this conversation, or prayer, produces we achieve further understanding, further love and further faith. But above all we come to know that we have been treated in such a way that we recognise the symptoms of friendship, even if it be of a sublime order we had not thought possible. This is what our God is endeavouring to engage us in, we come to understand. It is the only way that all our highest expectations can be resolved. At its summit, life opens out into the joyful involvement in endless creative combinations, with a zest for exploration and growth which, in our earthly condition, is almost hidden from us, and a gladness about one another which might seem impossible to us at the present time.

Part 6
In this philosophical discussion, it should be clear to the reader that in no way is it being suggested that our God is not fully alive to us in either a personal sense or an impersonal sense. It will certainly be difficult for most of us to grasp the significance of the hologram analogy in its altered correspondence. There is a large gap in the working of the model that we have used which has to be filled by each person with his best imaginative endeavour. In taking the hologram up to the level of the mind, it is as though we have to move from the understanding of the letter post system to that of colour television in the parameters of its ability.
When we try to understand the aura of God as a multidimensional hologram, we are endeavouring to recognise, in a new way, how it is that our God is able to be with us. In doing this we can begin to accept that this nature will partly work in a semi-mechanical way, just as our own physical personality has thousands of vital functions which we do not attend to consciously. However, within this process the specific attention to God works as well, again, as our own does in our physical person. To put it crudely, we are not aware of our leg unless it itches and then we scratch it. We are not aware of our stomach unless we become hungry, and then we feed it. We are not aware of our friends unless we feel lonely, and then we go to look for them. In this sense our God nourishes us all generally; many of the needs being met by the intelligent feedback processes we have already described.
While these processes are understood to be relatively impersonal, and fall upon the just and the unjust, it should become clear to us that the Hologram of God’s presence with us is a tool which God uses in order to enable His purposes to come about. Therefore it is wrong to take this aspect of God’s presence with us to be God Himself. This is similar to realising that if someone touches our hand with their hand, it is only an external expression of the spirit of that person. We know that the hand is the touch of the person in one way, but can never be the actual touch of the person in another way; this has to be done through the intuitive feeling and looking into the other person’s presence which is non-physical. And so in the case of our God we realise that, however wonderful this holistic presence is, it is still only the finder of God in a metaphorical sense. But the specific attention of God is available in exactly the same way that we are available to one another in our most subtle intuitive manner. We may feel God’s finger of attention upon us, but the real meeting is in our being nature, which we can never explain, but only live.
In the sense that our God is present everywhere in this spiritual holistic manner, the experience of His Being can feel like the grasp of His hand without limit to its extension. It may feel like a very still power that is able to manipulate anything, and it is spread everywhere in an oceanic way. But that aspect of God is only there to be a ground upon which the real content of creation can occur. This real content is the warmly affectionate, deeply moving valuation we have of one another, through which we come to value the person of God as most lovely and most beautiful. The greatest wonder is that, while the stage of life is firmly grasped by God, we are just as deliberately allowed to behave freely upon it, so that everything we do can come to be wholly real and wholly meant. In this freedom we may come to love the essential person of God, knowingly and deliberately, but we may also choose to stop short of this and, instead, love all our other spiritual friends, the qualities that come through them, and the characteristics that emanate from the Holistic Spirit, but still not the person from whom the Holistic Spirit comes.
It has been mentioned that there is reason to believe that the left and right side of the human brain perform different functions in our nature. The left brain has been found to relate to the more prosaic and analytical side of our activity, while the right brain relates to the more intuitive and integrating aspect. It is natural in a philosophy such as this that we should see this to be a sign of the activity of the working beam and reference beam principles demonstrating certain masculine and feminine characteristics, but this takes place in our usual attitude of the human personality level of life. In our discussion we have gone further than this in order to describe a spiritual personality. This does not require us to confirm the one rather than the other, but to recognise that they are both present in our nature. While we are in the world we are inclined to be biased towards our physical conditioning which tends to cause the emergence of the physical personality interests, which are rougher and tougher than those of the spiritual personality. In many cases this division becomes so extreme that it causes a rupture within the psyche, as though the physical and spiritual natures belonged to two different people. But these symptoms are prevalent throughout our society even if they do not entirely separate.
The physically oriented personality, we may suggest, is that which is centred in our head thinking, whether it be left or right brained. The spiritually oriented personality is better understood to be working through what we might call the mindfulness of the heart. Generally speaking we do not take this heart awareness seriously, for we have been schooled to trust only in our head logic. But in other parts of the world, and in different cultures, the mind which belongs to our heart centre is taken as seriously as our head centred mind. Now, in the higher order of our nature, it is as if the whole head centre becomes an expression of the masculine working beam, while the heart centre becomes an expression of the feminine reference beam. To those of us who have only learned to trust our heads, this heart nature can seem to be an expression of uneducated, undisciplined, and irrational feelings. This devaluing of the mindfulness of the heart is liable to be caused by it being confused with the solar plexus centre, which is the centre of our lower emotional nature, but it may also be caused by the aggressive and inappropriate attitude of our head awareness.
It may be assumed then that the improper attitude of our head understanding will not allow the true holograms of mind to arise from the meeting of the head with the heart, and therefore the holistic nature of this combination will not be allowed to emerge. It is the same effect that we might get from the physical light hologram if we used a form of light which was not coherent. This light would then go to the object with the working beam, but when it met the reference beam it would not only be talking about its experience of the object but also would be chatting about several other things as well. Under these conditions the proper hologram of understanding cannot arise. In human terms this would mean that the person lived in a fog of confusions. In such a case the confused individual would be very open to picking up all the bad habits, or vices, which the flesh is heir to, which help to produce a substitute identity which is as confused as his mental hologram. This is a neat way of explaining a saying of Jesus, ‘Let thine eye be single’, for, in a sense, this is the proper use of the light of the mind’s eye, and ‘single’ implies that we are motivated in one clear direction, and not trying to progress in several directions at the same time, thus pulling ourselves apart.
Because heart mindfulness reflects the reference nature of our spiritual individuality, it is in this centre of our nature that we should look for that primal synthesis which has come to be attuned to the understanding of a great many things. Within this synthesis the portrait of our God can appear, if we choose to look for it, since it is made up of all those varied indications of His character which have come to us from every direction, and which the reference nature naturally tries to combine into one whole picture. Thus it is often said by spiritual teachers that it is our heart that we shall know God. The teaching of Jesus was that we should first of all love God, and then our neighbours as ourselves. If we do not try to get this love the right way round, by learning to know God’s love first, we shall not be able to live with one another correctly, or love one another correctly. For real love aspires to love beyond what it knows, to love creatively, to love so that we enhance the one loved. We can understand that this highest living of love can only come about if we relate our endeavour to that Holistic Spirit of God which carries in itself the only viewpoint that can see all of the situation in which our aspiration takes place. This reference nature is with us and will respond to us if we meet it in our heart mindfulness with the laser beam of love. The resultant hologram of understanding is cast and recast for us so long as our will maintains this attitude.
Another saying of Jesus was that he had come into the world, 'In order that the blind may see, and that those who see may be made blind.' We may feel this to be an indication that we first of all learn to see when our spiritual nature predominates over our worldly nature. The hologram of understanding which results from this enables us to direct a coherent consciousness into our life which enables us to ‘see’ with this mind’s eye a vision of God’s purpose through everything we do. But there is a higher way which Jesus is directing us towards, and this is a closer and more spontaneous living of the highest form of love with one another and with our God as well. This higher way opens through the door of blindness, where our perfect trust, and will, and love combine, and we are able to experience ‘not knowing’ as a form of greater knowing and wisdom: the specific cutting edge of paradox at the very centre of livingness. Perhaps we may also see this as the highest form of faith to hold with any being.
The creative process which we have already described through the use of the hologram analogy, showed the formation of a blueprint for God’s creation and His children. This can be more fully defined in the diagram above where we have suggested the sowing of individual divine sparks of Gods nature into the several levels of creation ranging from the heavenly down to the earthly. We may then understand that this results in three main types of these children which are defined in the next diagram.
In this diagram we can also see how the impetus of life and intelligence comes down from God’s Divine Reference Nature into the consciousness of the human, spiritual and angelic beings, whose experience of life is intended to be referred to the Divine Reference Nature, or Holistic Spirit, through the use of coherent consciousness which is taught them. This reference to the nature of God supplies the correct orientation to the individuality of these children, and so enables them to begin to belong to the permanence of Absolute Being. They are in tune with the Holy Spirit.
But we have previously mentioned that it is the mature individuality, which can achieve friendship with God, which is the fullest reward our God can seek. The difference between a child and a friend in this situation, is that which is defined in this next diagram. Here the child is shown to be tied to the nature of God with a solid line, which is symbolic of a spiritual umbilical cord, or the restricted condition of a nursery.
On the other hand, the line which leads the friend into life experience has first of all to be broken and then restored by the free willingness of the love of the individual. The dotted line indicates this link which hovers between being fixed and unfixed. It must be one of the great arts of our God to maintain this balance of partly guided freedom for long enough for our independent individuality to take root in itself and become strong. The risk which our God has to run to bring this about is that the freedom and strength which comes about may at any time be switched away from the Divine Reference Nature and become lost among those qualities which are rejected by this nature.
The danger inherent in the equation of the independent reality of a friend is now shown in this diagram. It is intended that we see here a symbolic description of the progressive failure of an individual to remake a Divine Hologram from his experience by reaching to the Reference Nature of God in his understanding.
The diagram describes a progressive condition in which the persons understanding reflects from a hologram created by a reference to the human condition around him. As we can see, this is at a very mundane level of understanding.
If this worldly attitude continues towards the right hand side of the diagram, we can see that the ability of the working beam to aspire to the Divine nature is gradually eroded and the substitute, worldly hologram results in identification with a substitute materialistic sense of self. When this freedom to choose is directed onto worldly materialistic attitudes at the expense of spiritual understanding, the individual is in need of therapy if his holistic health is to be restored, and he is able to join with his correct species behaviour. When this negative condition is rife in the world, a saviour is needed to apply a therapy which will encourage this reorientation towards our permanent nature. And so it is that we come to appreciate the life of Christ as a saving, helping hand up the ladder of our understanding which can rest in his nature as the Christ Reference Nature, which comes closer towards us through the physical life He lead on earth. As we establish ourselves upon the Reference Beam of His nature, the saviour can then show us the rest of the way home.
In this last diagram, we may accept that the saviour can permeate the middle levels of experience between earth and heaven and thus succeed in rescuing those children of God who have lost their way, and lost the ability to create within themselves that loving attitude which is the coherence of our consciousness which brings correct understanding to our idea of self.