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 Chapter 17, Say What Does It Mean.
 A world construct is a way of seeing.
 A way of seeing is a set of concepts which,
 when they exist in one's mind, reconstruct all of one's inputs
 to make it different.
 To assimilate the theory that was forced upon us
 is to see the world differently.
 My approach has been to grant the possibility
 that the theory is true, since it hasn't been disproven.
 It may be possible to disprove it.
 If it is not, then I must believe it.
 Perhaps others will make this shift
 if the idea is given a hearing.
 Many ideas may be very good and simply
 perish for lack of a context.
 But this idea causes a fundamental reconstruction
 of reality, and it can be taught.
 It fulfills my spiritual aspirations
 because it is understanding, simply understanding,
 not a hallucination or an ability to cure or levitate.
 It is a way of understanding.
 And when one understands this way,
 it appears as though one has ended
 the program of understanding.
 It does not deny any body of knowledge.
 It simply augments.
 There is an argument for it on the physical level.
 The idea is very complicated, touching
 as it does on areas involving quantum physics,
 submolecular biology, and DNA structure.
 Though the idea that I developed may not
 have been caused by what Dennis did in the Amazon,
 I assume that it was, that he did something
 and I got a kind of informational feedback
 off my DNA or some other molecular storage
 site of information.
 The feedback consisted of this stored information, which
 seemed without limits.
 The task became to create a symbol structure that would
 make the information coherent.
 One must create structural categories
 for a new world of infinite variety.
 One must organize it into a mandala.
 The DNA is playing.
 It is one's life.
 But one must have a concept so that as it plays,
 one may understand the melody.
 This theory is a concept which, when it plays in my head,
 I understand the melody.
 I am interested in disproving the theory.
 A good idea can withstand a lot of pressure.
 But what then is the so-called flying saucer?
 What does it really represent?
 It is the ingression of a higher dimensional epoch, which
 reverberates through history.
 It is a shockwave being generated
 by an eschatological event at the end of time.
 In other words, natural laws are not universal constants.
 They are slowly evolving flux phenomena.
 For instance, the speed of light,
 which is taken as a universal constant,
 has only been measured in the last 100 years.
 It is entirely induction to extrapolate
 the principle of the stability of the speed of light
 to all time.
 Any good scientist knows that induction is a leap to faith.
 Science is founded on the principle of induction.
 That is what this theory challenges.
 It says that the fact that one did A and B resulted
 does not mean that whenever one does A,
 that B will be the result. This cannot be proven.
 Before Einstein, space was thought
 to be a dimension where one put things.
 Space was visualized as somehow analogous to emptiness.
 But then Einstein pointed out that space
 is a thing which has torque and is affected by objects.
 In other words, from an idea, a place where you can put things,
 to a thing. Space is a thing.
 It is affected by gravitational fields.
 Light passing through a gravitational field in space
 will be bent because the space through which it travels
 is bent.
 What we are proposing in a nutshell
 is that time, which was also previously thought of
 as a place where one put things, is also a thing.
 And time changes.
 There are different kinds of time.
 And as these kinds of time come and go
 in their cyclical progression on their many levels,
 situations evolve which are the responses of matter
 to the conditioning imparted to it by time and space.
 These two things condition matter.
 It was always matter that was thought to be real.
 But actually, matter has a quality more nearly like thought.
 And matter thinks what it thinks according
 to two flux phenomena which are in interrelationship,
 the space-time continuum.
 This idea does have axioms.
 A major one is taken from Leibniz.
 Leibniz talked about monads, monadic space.
 He envisioned the monads as being like tiny particles
 which were infinitely reduplicated everywhere in the universe.
 These tiny particles contained all places within themselves.
 They were not here and now.
 They were everywhere, all the time, in each place.
 They were all identical, but in the way they interconnected,
 they built up a larger continuum.
 Memory is similar to this in its principle of operation.
 Destruction of up to 90% of the brain does not impair memory function.
 It is as though memory is not stored anywhere.
 It is as though it is like a gas and permeates the brain throughout.
 Like a hologram, all of the memory is in each part.
 One can take a holographic plate of Mount Fuji and cut it in half.
 When half is illuminated, the entire image is present.
 One can do this again and again.
 The holograph is made up of a nearly infinite number of tiny images,
 each of which, in combination with its fellows, presents one image.
 Quantum physics makes similar statements,
 saying that the electron is not somewhere, sometime.
 The electron is a cloud of probabilities,
 and that is all one can say about it.
 A similar quality adheres to my idea of time
 and the comparison of time to a thing.
 The obvious question to be asked of this
 is what is the smallest time that a thing can be made of.
 The scientific approach would be to divide toward the small,
 to find out if it is discrete.
 So what one is looking for is a chronon, a particle of time.
 My hunch is that the chronon exists, but is not distinct from the atom.
 The atoms are chronons.
 Atoms are simply far more complicated than had been suspected.
 There may be atoms and chronons.
 Chronons may not be reducible to atoms,
 but I suspect that what we are looking for is one particle
 that makes matter, space, time, and energy,
 but not the electron in the Heisenberg Bohr description
 that describes the properties of the electron which account for physical matter.
 But the electron must be more complicated than that
 because it exists in a universe where minds and organisms arise.
 So we have to describe the atomic properties that would allow a particle,
 in certain stages, to coalesce into a living organism or a thinking organism.
 Even a bacterium like E. coli is a staggering accomplishment
 for the Heisenberg-Bohr atom.
 The Heisenberg-Bohr model explains the physical universe.
 It doesn't explain organism or mind.
 We have to overlay that atomic model with qualities.
 We must imbue the atom with qualities
 that will let us understand how we could exist,
 how we could arise out of its substratum.
 I do not claim that we have done this,
 but we have stumbled upon the intellectual avenue
 that will have to be followed to achieve this understanding.
 The key lies in cyclical units in hierarchical structures
 generating various kinds of continui
 that move toward different kinds of closure.
 The person who has actually laid the firmest foundation
 for understanding this sort of thing philosophically
 is Alfred North Whitehead.
 Nothing we have suggested is beyond the power of his method to anticipate.
 Whitehead's formalism accounts for minds and organisms
 and a number of things poorly resolved by the Cartesian approach.
 Other visionary thinkers are probing these areas.
 General systems theory is the idea that any process
 can be related through a mathematical equation to all other processes,
 simply by virtue of all processes being part of a common class.
 The overthrow of a dictator, the explosion of a star,
 the fertilization of an ova,
 all should be describable through one set of terms.
 The most promising recent developments in this area
 have been the emergence of the new evolutionary paradigm
 of Prigogine and Jancz.
 With their work, nothing less has been achieved
 than a new ordering principle in nature.
 This is the discovery and mathematical description
 of dissipative self-organization as a creative principle
 underlying the dynamics of an open and multileveled reality.
 Dissipative structures work their miracle
 of generating and preserving order through fluctuations,
 fluctuations whose ground is in quantum mechanical indeterminacy.
 If we had a perfect philosophical mirror of the universe,
 I would be able by applying our philosophical method
 to tell a person how much change he had in his pocket.
 Since he actually has whatever amount of change
 he has in his pocket at that moment,
 it is an accomplished fact, and so should be possible to calculate.
 What is important is to understand the necessities of occurred existence,
 not the necessities of existence about to occur.
 Although there too boundary conditions operate,
 but they are boundary conditions, not absolutely determined fact.
 We assume that ten minutes hence the room we are in will exist.
 It is a boundary condition which will define
 the next ten minutes in our space-time coordinate.
 But we cannot know who will be in the room ten minutes hence.
 That is free to be determined.
 One may ask if we can really know that the room will exist.
 This is where induction enters the picture,
 since in truth we cannot know with certainty.
 There is no absolutely rigorous way of establishing that.
 But we can make the inductive leap to faith
 that has to do with accumulated experience.
 We project that it will be a boundary condition,
 but in principle in the next ten minutes there could be an earthquake
 and this building might not be left standing.
 However, for that to happen,
 the boundary condition will have to be radically disrupted
 and in some unexpected manner.
 The thing that is so curious is that such a thing could occur.
 That is where our map of the chronon would allow one to predict.
 There is, however, a problem with it.
 Because we suggest a model of time with a spiral structure,
 events keep gathering themselves into tighter and tighter spirals,
 which lead inevitably to a final time.
 Like the center of a black hole,
 the final time is a necessary singularity,
 a place where something happens which breaks down the physical laws
 established in the previous epoch.
 Imagining what would happen in that condition
 has caused science to shy away from such an idea,
 although western religions have no trouble whatever
 embracing the concept of a final time.
 We would say within the context of our theory
 that millenarians argued for apocalypse
 because they were getting a reflection back through time,
 a ricochet as it were,
 a distorted image of an apocalyptic event.
 The view of science is that final time means simply a time of no change.
 All processes run down.
 Entropy is maximized.
 The idea of entropy makes an assumption
 that the laws of the space-time continuum
 are infinitely linearly extendable into the future.
 In a spiral time scheme, this assumption is not made.
 Rather, final time means passing out of one set of laws
 which are conditioning existence
 and into another set of laws conditioning existence.
 To see time through the eyes of our theory
 is to see one's place in the spiral scheme
 and to know and anticipate when the transition to new epochs will occur.
 One sees this in the physical world.
 The planet is five or six billion years old,
 the first turn of the spiral.
 Then life appears.
 What is happening if one examines this planet,
 which is the only planet we can really examine in depth,
 is one finds that processes are steadily accelerating
 in their reaction speed and complexity.
 A planet swings through space two billion years before life appears,
 and the instant life gets started, a mad scramble is on.
 Species appear and disappear.
 This goes on for a billion and a half years,
 and then suddenly thinking species appear.
 From the dumb confrontation with the chipped flint
 to the starship is twenty thousand years.
 Tops.
 What could that be but the ingression of a new set of laws,
 laws that are allowing our species to manifest very peculiar properties?
 Humanity is made by DNA like rattlesnakes and poplar trees,
 but we trigger the same energies that light the stars.
 We do this on the surface of our planet,
 or we can create a temperature of absolute zero.
 We do these things because though we are made of mush and mud,
 we have minds and we know about the detour through tools.
 So we can build tools which can unleash energies
 that in any other situation in the universe
 occur under very different conditions.
 The center of stars is the usual site of such processes,
 but we do such things using mind.
 And what is mind?
 Who knows?
 Twenty thousand years from the stone flint to the starship
 and still accelerating, there are yet more spirals to concrete.
 From the model T-4 to the starship, sixty years.
 From the fastest human on earth being able to move thirty miles an hour
 to the fastest moving nine miles per second, sixty years.
 Human culture is a curve of expanding potentiality.
 It has reached asymptotic vertical gain.
 Man threatens every species on the planet.
 Because we have stockpiled radioactive materials, they are everywhere.
 Every species on earth can feel that.
 The planet as an ecological entity can react to that kind of pressure.
 It is three billion years old.
 It can deal with this.
 Dualistic talk about man not being part of the natural order is foolish.
 We could not have arisen unless there was purpose of ours
 which fit into the planetary ecology.
 It is not clear what it is,
 but it seems to have to do with our enormous research instruments and crises.
 By stockpiling atomic weapons, we have claimed the capacity
 to destroy the earth like a stick of dynamite in a rotten apple.
 And why?
 We do not know why.
 Surely not for the political and social reasons that are given.
 We are simply a tool-building species
 that is itself the tool of a planetary ecology
 that has this perception of a higher dimensional mode.
 It knows what the boundary constraints are
 and is organizing life to transform itself.
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 Our story is fairly peculiar,
 very peculiar as a matter of fact.
 It is hard to know what to think
 because a phenomenon of all kinds of mental illness
 is visions of some kind
 of fantastically complicated thing which happens
 to put you in the very center of everything.
 And this theory does that.
 So does immediate experience.
 It is important to have recourse to the scientific method.
 If the theory is real,
 it can be proven in the calm confines of the laboratory.
 And if it is not real,
 that should be made explicitly clear through careful experiment.
 To empathize with the visions at La Charrera,
 one must imagine what one can imagine.
 Imagine if wishes were horses,
 how beggars would ride.
 The ideas were so compelling
 because with fourth dimensional matter one can do anything.
 One can spread it out and climb on it
 and take her up to any altitude,
 adding oxygen by the act of noting the need for sane.
 It's the flying saucer again.
 One can climb inside it.
 Since it is oneself,
 it is like putting on your mind like a wetsuit.
 The flying saucer is the perfected human mind.
 It waits warmly humming at the end of human history on this planet.
 When it is perfect,
 there will be an ontological mutation of the human form,
 the resurrection body that Christianity is all about.
 It is the genius of human technology
 to master and to serve the energies of life and death and time and space.
 The UFO holds out the possibility of a mobile mind,
 a ship that can cross the universe in the time that it takes to conceive it,
 because that is what the universe is, a thought.
 Then humanity, the masters of thought, would set out.
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 Or we may discover that it is not done that way.
 The future may reveal that there is something out there that is calling us home.
 Then it will be our technology and the call of the other that will move toward meeting.
 The saucer is a good metaphor for this.
 When Jung suggested that the saucer was the human soul, he was right.
 He simply didn't know what he meant.
 It is not so far away.
 That is the other thing.
 The last shift of epochs gave us relativity theory and quantum mechanics.
 Another epoch looms, but whether or not it is the final epoch is hard to tell,
 because when one is part of the process, the uncertainty principle interferes with prediction.
 All these themes are woven around DMT,
 perhaps because DMT seems to illuminate the regions beyond death.
 And what is death?
 We find ourselves in such a peculiar situation.
 Having been born, being autonomous open chemical systems
 which maintain themselves at a point far from equilibrium through eating,
 and we think, and what is that?
 What are the three dimensions?
 What is energy?
 We find ourselves in the strange position of being alive,
 having been born, going to die.
 A lot of thinking says that this is not so strange,
 that this happens in the universe, living things appear.
 And yet our physics, which can light the fires of the stars in our deserts,
 cannot explain the strangeness of the phenomenon of our being alive.
 Organisms are completely outside the realm of physical explanation at this point for science.
 So what is it for?
 Spencer and Shakespeare, quantum theory and the paintings at Altamira.
 Who are we?
 What is history?
 And what does it push toward?
 Now we have atomic weapons, and so should soon address these questions,
 because we have unleashed processes potentially fatal to the planet.
 We have triggered the final crisis for the planet.
 We have done this, but we do not control it.
 No single one of us, no leader or state,
 can call a halt to the fact of our being trapped in history.
 We are moving toward the unimaginable,
 as information piles up about the real nature of the situation we find ourselves in.
 To paraphrase J.B.S. Haldane,
 our situation may not only be stranger than we suppose,
 it may be stranger than we can suppose.


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