Pointers. John K. Landre
the point meaningful. And only to people who are well established in rational, third phase consciousness does the statement become worth considering and, ultimately, factually true.
Here is another example: “A higher form of consciousness than your own exists.” Obviously this statement is nonsense for people in the first three phases of consciousness. For them higher forms of consciousness then their own do not exist.
This, generally, is why my publications are of little interest to people who are in the first three phases of consciousness. For those I have only one message: Stop reading and spend your time on getting to know yourself better first. If you are in the first phase of consciousness, this means getting to know your instincts better until you learn that they often mislead you. In the second phase it means getting to know your emotions better until you learn that they frequently mislead you too. And similarly, in the third, rational phase of consciousness, it means getting to know the objective world better until you learn that it too can mislead you.
But if you find yourself in or past the transition from third phase, rational to forth phase, intuitive consciousness, read on. You may find some of what follows interesting.
GROWING INTO ENLIGHTENMENT
Is reaching the state of Enlightenment a gradual process? Or is it something that establishes itself as a sudden insight?
On occasion a higher level of consciousness then your current one may reveal itself. When this happens you become aware of its existence. This feels as having a “peak experience”. It leaves you with a desire to get back to the state you were in during that experience. When strong enough it may even cause changes in behavior. If so, you have suddenly grown into a next, higher level of consciousness.
But mostly growth of consciousness is a gradual process. Personal needs of a next, higher level of consciousness slowly grow in importance. At the same time needs of lower levels are slowly fading from awareness because they are becoming routinely fulfilled. All the while, during daily living, we continually shift into, and out of, our current level of consciousness.
For instance, emotional, second phase people often are aware of their feelings. Yet when threatened, they may act instinctively again. And during periods when they are not emotionally involved, they may be objective and rational. By learning to routinely satisfy their emotional needs, they slowly grow into rational, third phase consciousness.
Growing into Witness consciousness, Peace consciousness, or Subjectivity is also a gradual, intellectual process. People in Witness consciousness routinely trust their intuition more than their objective rationality. People in Peace consciousness have become comfortable with the fact that they have no free will. And people at the level of Subjectivity have learned to accept that they will never know who they are.
Growth of consciousness is a preparation for “Enlightenment”. Sages, who have reached the state of Enlightenment themselves, advise that for the ultimate Understanding to occur, it is necessary to “kill the mind”. Yet they maintain that personal growth needs to happen first and that this is a mental process.
Personal growth, including the final Understanding, is an autonomous process. It either just occurs to us or it doesn’t. All personal thought and all personal action is beyond your personal control. What you do in preparation for the final Understanding is itself beyond your control.
ETHICS
What we call good or bad and which behavior we believe to be good or bad behavior, changes fundamentally when entering a new phase of consciousness.
In intuitive first phase consciousness we call good the things that make us feel safe. In the second, emotional phase we ask:”Is the world as it should be?” In the third rational phase this changes to: “Am I as I should be?” And in the fourth phase the question of what is good or bad no longer exists and we only ask: “What exists, here and now?”
In the first intuitive phase we define good behavior as doing what those in authority say it is. We accept our dad or mom, the priest, or even the dictator of the country, as our authority. Good is what the authority says it is. In the second phase good behavior is doing as our surroundings define it. The authority here is vested in an institution: our family, the church, or the law of the land. In the third phase we ourselves decide what good behavior is. And in the fourth phase we do not ask what is good or bad. We act spontaneously. We know that everybody acts in the only way open to them. We answer the question: “What would I do, if…” with: “I do not know, and cannot know, until I get there.”
You can use these ways of describing what constitutes good and bad behavior to decide which phase of consciousness you have reached.
OTHERNESS
People in higher phases of consciousness are threatening to those in lower ones. A person in a lower phase considers somebody in a higher phase different and difficult to understand. Each time we enter a higher phase of consciousness, we become comfortable with a larger area of personal freedom.
In the other direction there is no problem. In any phase higher than the first one, a person can understand the needs of people in the previous one. But future needs, the needs that come to the fore at a later stage of development, still cause discomfort.
In the first, instinctive phase of consciousness people depend for their sense of security on the leader of the group they belong to. Their comfort is dependent on their trust in the single, often iron-fisted dictator who, for them, runs the show. This is true for both social and religious groups, even for families. To instead delegate their trust to the laws that govern a second, emotional phase society, makes instinctive people feeling highly insecure. Those who advocate doing so provoke anxiety. For people in the first phase of consciousness the rule of law cannot fulfill the need for security that only the dictator can provide.
Those in the emotional, second phase of consciousness find security in the institutions they belong to. Again, this is true both for a secular society and for the church. Rules, rather than the group’s leader, now decide what is good and bad. Second phase people have personally developed far enough to be able to do without the personal leadership of a strong leader. But for them to feel secure there have to be strong institutions. To weaken those institutions to make room for creative, rational, and individual norms, as third phase people like to do, is threatening. Advocates of personal freedom provoke anxiety in second phase people because of their need for enforced common institutional standards.
People in the third, rational phase of consciousness feel secure because they have learned to judge for themselves. Their personal development has advanced enough to no longer need a strong set of externally provided standards. In fact, they feel hemmed in by a second phase society or religion. People in the third, rational phase of consciousness feel secure because of their trust in their own capability to reason about objective facts. Advocating letting go of this security in rationality and replace it with spontaneity, as intuitive people of the fourth phase of consciousness do, is to them irresponsible and immoral. Weakening the power of objective reason to them is threatening.
Only for people in the intuitive, fourth phase of consciousness does it become possible to accept others as they are. Then everyone’s needs are understood because fourth phase people realize that they have all possible needs themselves. But until entering fourth phase consciousness people remain basically hostile toward the “otherness” of people in higher phases of development. Convincing people about the desirability of higher phases of consciousness than their own, is difficult.
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