IN SEARCH OF REALITY XVII


Review II





A Study in Thought





by





Marius Heuff

@M.Heuff

Chapter 1

Content

The senses.
Methods of observation.
Scientific observations and the methods of introspection.
The question of the "free will".
The need to come to a behavioural response with a variable input from the conscious "free will".

You and I are sure, that we can see, hear, feel and think, because we undergo and communicate the experiences of our mental functions all the time. However, if we ask ourselves, what, exactly, happens, when we think, feel or hear; what happens, when we experience our mental functions, we realise, that we are not so sure how to answer. We can approach this question from various directions. One way to answer, would be to discuss these experiences amongst ourselves, and see, whether or not we can get a sharp picture of these events by careful introspection and dialogue. The other approach would be to observe all kinds of living organisms, from the simplest life-forms to the behaviour of man himself, to see, whether or not we can define and grasp the phenomena of conscious awareness.

Both approaches can be objective, careful and scientific, but, because we find it easier to agree amongst ourselves when working with phenomena we can touch, measure, describe and record, we have been far more successful in learning about the nature of life and the mechanisms of awareness by studying life-forms as "external objects", including human beings, than by reflecting upon our awarenesses and comparing our subjective experiences. Yet, when we attempt to bridge the gap between primary, physiological mechanisms of perception and the mechanisms of conscious awareness, (or, the subjective expression of our awarenesses about the ability to communicate mental images), this type of analysis or synthesis becomes increasingly more complex and confusing, and the confident scientific imagery of biological or physiological facts fades into a feeling of doubt and non-knowing.

In our times, an important assumption plays a role in all our scientific thinking. This is the concept, that a scientific reality perception has to be a tangible and measurable specific, and, this attitude has been adopted, also, by the life-sciences of biology and physiology. While the successes of physics and mechanics were largely responsible for this emphasis on measuring, the elevation of one particular way to obtain information led, unfortunately, to scorn and suspicion for other methods. Yet, the need to go back to introspection and to elucidate, or study, our subjective feelings, (especially, the ideas and concepts we can verbalise fairly coherently), becomes apparent, time and again, whenever the really significant questions of human existence come to the fore.

What are we; who are we; why do we behave the way we do? And, above all, what is the real meaning of our mental imagery and our feelings? What is the meaning of these sensations of hope and fear, of beauty and tranquility, as well as the ever-present awareness, that we have to make a decision; that we have to choose, voluntarily, a certain course of action, or, determine, deliberately, the validity of a point of view? We feel the need to choose, and every life-form has to choose or discriminate between harmful and beneficial circumstances, but, it is remarkable, how many life-forms show in our framework of neutral observations a form of behaviour that becomes predictable in terms of cause and effect relationships. In other words; while the human being experiences, very clearly, a need to choose, and knows, that he can make an arbitrary choice, from an outsider's point of view, all living behaviour patterns, even the behavioural choices of the human being, seem to become somewhat predictable by analysing all the factors that come into play.

We see, clearly, how a careful consideration of all the factors that influence the behaviour of an organism, seems to make the responses of this organism appear as the result of an algebraic summation of contrasting, or positive and negative forces. In addition, the behaviour of man, and, in particular, the behaviour of a large group of people (such as the complex inter-relationships of people living in a city or an entire country), can, often, be predicted with remarkable accuracy by a process of statistical analysis and logical extra-polation. By analysing the overall results of complex groups of people in the past, and, by noting the persistence of trends, or regularly recurring cycles of phenomena, the assumption that this trend will again manifest itself in the near future, is the basis for such a statistical method for correlating events and predicting what is going to happen in the near future.

Even the behaviour of an individual human being in a stereo-typed setting can often be predicted, at least, to some extent, on the basis of previous experiences with other people reacting under similar conditions, and, there seems to be some justification for our attempts to classify people into certain "types", depending on their predominant reaction-patterns under typical conditions of existence. However, we should not forget, that these classifications are approximations and do not guarantee, in any way, the accuracy of a predicted behaviour-pattern, especially, when we try to predict the behaviour of a single individual or a small group.

Statistical evaluation has become a remarkably reliable tool to summarise and predict the overall response of a large sample of people who are reacting or behaving under specific circumstances, provided, that the individual variations from the "average response" to these specific circumstances are distributed in a random fashion. If the sample is large enough, the average response tends to be remarkably similar in a given population, at any given time, under a specific set of circumstances.

The average of a group-response is, then, not shifted in one direction or another, since exceptions to the average are occurring on both sides of the average, and these deviations from the average have, therefore, a tendency to cancel each other out. These deviations do not show-up in the overall effects or behaviour-patterns of the population as a whole. Statistical evaluation of a large sample of people shows, not only, a recurrent average response, but, it makes also the prediction of accidental happenings possible as a likelyhood or percentage of chance.

It should be clear to us, that this strange tool of a "statistical predictability" of events, (including the incidence of a number of regularly recurring accidents in a large population), does not invalidate, in any way, the influence of our own "free will" upon these events. It only means, that my particular decision-making processes may steer me clear from a certain happening, but the random distribution of the "will" of many other people, means, that my will, in a certain direction, (e.g., of caution), is off-set by the more than average lack of caution in someone else's behaviour. My will is a voluntary deviation from the average, but in a large sample of behaviour-patterns, the effects of my will are off-set by someone who does the exact opposite. This is the reason, why the influence of our free choice seems to disappear at the level of a mass-action.

We all have the subjective experience that we can choose, voluntarily, a certain course of action, and, that we are compelled to make choices, with varying degrees of importance and complexity, all along the time-span of our existence. This experience is embodied in the concept of "plasticity" in our behavioural responses, and, we have seen, how such plasticity or flexibility is a characteristic of the mammals, as well as many other species' of life. Man is, at present, a pinnacle in nature's search for viability with the technique of "behavioural plasticity", and, our scientific concepts about human existence confirm the essential characteristic of human behaviour, nl., that man does not have to respond in a certain way to a specific stimulus. Man can evaluate, and has to evaluate, a large number of stimuli, and, he has to compare these stimuli with remembered experiences of the past. Man has to project in his mind the probable or possible results of many intended or projected actions. These are the mechanisms, that create the human need for a voluntary effort to come to a deliberately chosen response.

Certainly, by far the majority of our responses are physiological or routine in nature, and, they are made "automatically" by our system. We are only dimly aware of the fact, that these decisions have been made by us. However, there are always a number of responses that have to be made with the help of our consciously evaluating mind. These responses require a great deal of "thinking" and reflecting, and, sometimes, they lead to the painful awareness, that we can not arrive at a decision with complete confidence. Often, the responses or choices that have to be made by a voluntary, deliberate act of the mind, leave us in doubt about the consequences of their outcome. In other words, the choice is "difficult", because we often feel, that the reasons for making a certain choice are rather arbitrary, and we are not confident that the choice is the right one.

You see; if we would be totally confident about a certain choice, the choice would not involve a great deal of conscious mental activity. The choice would be made very quickly, often subconsciously, and, most of the time, we would not even be aware of the fact, that we made a choice. Those behavioural responses that are "obvious" and do not require any thought, come "naturally", and are not felt to be a decision of our conscious, free will.

Sometimes, the choice is easy or routine, because we have learned how to respond in a particular situation, and, we are, then, relying upon a category of acquired skills and recognition-patterns, but the behavioural response may also come natural to us, because the response is a part of, or partly determined by, our biological heritage.

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Chapter 2

Content

Emotional responses and behavioural plasticity.
The lack of a commonly agreed-upon image of the functioning human mind.
Free will and the idea of an Omniscient God.
Expiation and Original Sin.
The imagery of the past, the present and the future.

Emotional behaviour has a biological heritage, or "anlage", because emotional behaviour-patterns are, primarily, elicited by circumstances that are existentially significant for us, individually or collectively, or, even, for the gene-pool of our species as a whole. Our behaviour-patterns are, then, based upon a biologically inherited complex of responses upon which our voluntary "will" has a measure of influence. However, we are all aware of the fact, that we are primarily "swept along" in our emotional behaviour, and, we know, that it is often very difficult for our voluntary will to modify or interfere with such a "rush" of pre-programmed behaviour-patterns, even, if we are aware of the need to modify the behavioural reactions that have been aroused in us.

The function of the "free will", or, the ability to choose, freely, our behavioural responses, is limited, significantly, whenever we have been aroused by primitive and powerful emotions, but, when we are rational and finely in tune with our environment, we rely heavily upon our voluntary will to choose our responses, because we know, and experience, that emotional behaviour often leads to an inadequate response.

Behavioural plasticity is, therefore, the tool, par excellence, whereby an individual can react appropriately to the prevailing circumstances, especially, when the significance of the incoming signals is not clear and does not elicit a clear-cut emotional or pre-programmed response. When the incoming sense impressions only show a confusing cacaphony of contradictory signals, as is often the case, then, we need, more than ever, a tool, that allows us to analyse the meaning of the various signals and to construct a careful and cautious response.

This is the reason, why we call the zone of mental activity showing a great deal of careful, voluntary activity, a zone of "emotional neutrality" where strong emotions are absent. If we are very deliberate in our evaluations of the incoming data, and, if we try to exclude all influences with a personal significance, we approach an attitude of rationality, or scientific objectivity, that has led to many accomplishments with a great deal of beauty. The result is, often, an impressive display of knowledge and technology, as well as a remarkable amount of confusion.

Why has the experience that we can influence, voluntarily, our behaviour-patterns been questioned by those, who deny the existence of a free, human will? Before we can answer this question, we have to recall, that there is very little consensus, as yet, how the human mind works. We are not just talking about a divergence of opinion about some of the more detailed mechanisms of the functions of the mind, because, even the most basic concepts that consider the place and function of emotions and rationality, are still hopelessly confused.

Most people would not even agree with the idea, that emotional behaviour should be classified as a form of behaviour that is partly "pre-programmed" by our biological heritage, and, similarly, most people would find the idea that our rational behaviour takes place in an "emotionally neutral zone", (where our free will has its greatest effect), a rather wild and unproven hypothesis, or, an idea that is in conflict with the common notion, that emotionality is the highest form of human experience. Our thinking about these matters is, still, extremely confused, and, it is important, therefore, to develop, at least, a basic consensus about the nature and organisation of our personality and our mental activities, before we can understand the many apparent contradictions that are alive and well amongst our conceptual imagery and instinctive impulses.

Perhaps, it is time, here, to consider the influence of the concept of an Omniscient God on our ideas about the free human will, because the denial of the existence of such a "free will" is, in part, related to the ideas we have formed about the existence of such an all-knowing Being. We will not trace, here, the many preparatory developments that took place, before the large mono-theistic concepts took shape, which still dominate the major religions of the world. Here, we will consider, mainly, the Christian model of mono-theistic thought. We have discussed, before, why it was inevitable, that early man would interpret the force-fields around him in anthropomorphic images reflecting the arbitrariness and constrasts of his own behavioural choices. We have also seen, how increasing networks of cause-effect relationships led, eventually, to the idea of a single, divine force that was considered to be the origin for all manifestations of an observed and imagined reality.

The concept of an all-knowing God implied, logically, that the effects of human endeavour were all "fore-seen" in the Divine Mind, and from this idea arose the conclusion that human endeavour was, therefore, completely powerless to change the destiny of any event. It was concluded, that, every event was already present in God's knowledge, and, therefore, the outcome of every human act was already predestined to become, whatever God saw or fore-saw in His Intelligence.

This sequence of thoughts and arguments had a profound effect upon Christian thinking, and these ideas were indeed a logical extention of the ideas that had been developed about a Christian God. The solution to this dilemma was found, essentially, in the surrender of the human intellect, and will, to Divine Wisdom.

Yet, a similar reasoning would question, very seriously, the act or Will of a God. Why would God create an imperfect human race; a race that was already predestined by its Creator to commit Original Sin; a creation that was known to God to perpetuate, indefinitely, the state of misery resulting from this act of Original Sin, until God's Existential Sacrifice at the Cross had taken place.

These are logical and inescapable considerations flowing naturally from the reality perceptions that are widely accepted in the Christian Faith. It was certainly a remarkable act of self-accusation, which allowed man, in Christian and Judaic beliefs, to take upon himself the onus of the disgrace to have fallen into Original Sin. This belief provided an opportunity for an expiatory attitude of atonement and humility, which allowed the believers to make a fresh start in their struggles to cope with confusing and oppressing events.

In Christiantiy, this belief reached a remarkable level of sophistication, when the faithful came to the conclusion that God had, finally, given an opportunity to restore the original state of Grace by sacrificing Himself as the God-Man, Christ. Yet, it is very clear in the Christian belief structures, that man accepts full responsibility for the occurrence of Original Sin, and, man accepts, also, in full, the sinful nature of all human beings born into an existence in the flesh. The Divine sacrifice is seen, purely, as a voluntary act by God, out of love for a fallen mankind. This Faith has always been very difficult to comprehend, logically and intellectually, but its powerful persuasiveness must mean, that, for many people, this belief structure, together with the attitudes that are demanded from the faithul, are emotionally highly satisfying indeed.

In our Western cultures, the Christian Faith has played an important role in shaping our attitudes and reality perceptions, and the fact, that this Faith is still alive and practiced, in various ways, by many millions of people, means, that we still have not fathomed, clearly, the psychological wisdom of such an imagery. Neither do we have, as yet, a clear picture of its influence upon our thinking, our perception of reality, and the way we live.

As a post-script to the concept of "pre-destination" that arose from a belief in an all-knowing and all-foreseeing God, we should point, briefly, to our own ability to see the past, the present and the future, whenever we analyse or reflect upon a certain segment of history. When re-playing the events of the past in our minds, we inevitably judge these events in the light of their eventual outcome, and, herein lies one of the fascinating similarities with the concepts of predestination. The ability of God to foresee in his own Mind what is going to happen, reflects our own way of functioning or inter-acting with our realities, confirming, once again, the anthropomorphic nature of our religious beliefs, and yet, we see that these anthropomorphic interpretations are giving rise to endless arguments and discussions.

Often, the distance in time, between our own existence and the historical events we are reviewing, makes us see, clearly, a series of causes and their effects, but, we have to realise, that we have a strong need to classify all happenings and observable phenomena in an easily grasped framework of cause-effect relationships. These cause-effect relationships are available to us, now, in our own time of existence and frame of reference.

We emphasise, subconsciously, those factors that seem to create a logical flow of causes and effects towards the known outcome. Therefore, we create the past, in our contemporary minds, in the light of the events that took place over a long period of time, and, we are likely to neglect the often far more complex, contradictory and confusing interpretations or thought-pattens of the people, who lived through these times and their contemporary events.

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Chapter 3

Content

Cause and effect relationships.
The disappearance of the free will, depending on our point of view.
The functions of the "naked" conceptual framework.
An analysis of neurological functions.
An algebraic summation of impulses.

We always feel an urgent need to simplify and streamline a complex set of observations in every field of knowledge. We streamline our perceptions by categorising and classifying these phenomena into a somewhat coherent whole. We have to do this, because a large set of incoherent observations is, not only, useless, but, it is a confusing burden and a cause for apprehension, because we do not know, then, whether or not these observations are significant. We can only make this decision about significance, whenever we can place these observations into some sort of a framework of understanding.

We apply this subconscious technique of streamlining our reality perceptions to every observation, including the observations about living or non-living systems reacting to a variety of external and internal stimuli. If the system is small and relatively simple, we are usually able to analyse each reaction to a stimulus in terms of causes and their effects, and, we see no evidence at all, that the system makes an arbitrary or voluntary choice. However, when we try to observe such a complex system as a human being, (or, any of the anthropoids or highly developed mammals), we see, that we can not predict, anymore, a clear-cut and invariable relationship between stimulus and reponse.

The reaction-patterns of complex, behaviourally flexible organisms are far less rigid and much less predictable than the reactions of a simple system, and, we call this phenomenon a "flexibility", or plasticity, of the behavioural response. We have recognised in our scientific studies of life, that the human species represents, at this time in our evolutionary history, a pinnacle in the developmental possibilities given by the loosening of the connection between stimuli and behavioural responses. Our awareness of this fact is experienced as the need to make a deliberate or conscious choice.

Yet, this flexibility of behaviour is difficult to measure and analyse, and, an emphasis on measurable specifics has led, even, the science of psychology to concentrate on the technique of creating artificially simplified situations, where a behaviour-pattern can be interpreted as a single chain of causes and their effects. This leads to a manageable population of data that can be manipulated statistically.

The results of such an approach are limited, but the techniques of intro-spection and a comparison of subjective awarenesses is also limited, because it remains difficult to define the meaning of our concepts and word-symbols with a sufficient degree of precision. We have to review, from time to time, the entire field of observations and introspections. We have to survey all the sciences, from physics and chemistry, to physiology and psychology, and, we have to try to forge a unified mental picture by looking, simultaneously, at the sciences, the humanities, history, and the religions or philosophies, because we feel a need, from time to time, to re-define, as precisely as we can, what we believe to be true.

An overall conceptual framework of explanatory relationships has to be without specifics in order to remain manageable and overseeable, but these specifics can be added, later, to the basic conceptual framework, if one wishes to do so. This can be done by referring to specific descriptions of the various scientific disciplines and other fields of human interest.

The crucial test for the usefulness of such a generalised conceptual framework would be the "dressing-up", or clothing, of the naked framework with the specifics of an observation, and, we should see the emergence of a vast, unified and splendidly coherent mental imagery, where the pieces of the puzzle fit nicely into a coherent whole. It is clear, that this is a gigantic task involving many people over a long period of time. If, however, such an attempt to elaborate the generalised concepts leads only to cramped contradictions and uneasy tensions, the framework should be abandoned as faulty and essentially useless.

After this aside, I would like to return, for a moment, to a general trend we seem to become aware of in our scientific endeavours. I am referring to our continuous and mostly subconscious desire to explain all our observations, including human behaviour-patterns, in terms of causes and their, essentially, predictable effects. These mechanisms of explanation are necessary, because we increase our mastery over a set of observations, whenever we are able to create a coherent framework of categories and causal events, and, our ultimate ability to grasp an overall reality perception and generalise the events that are taking place, is expressed by the tendency to reduce the flux of continuously changing aspects into a static concept of great beauty, simplicity and essence.

We abstract, continuously, from the multiple and varied experiences of actual observations, the non-experienced, intangible mental imagery. This imagery has the quality of an eternal, or, at least, a long-lasting stability, and is conceptualised, often, as a "law of nature".

While we attempt to give adequate scope to the concept of a voluntary variability of the human will, we try, at the same time, to come to a static generalisation about the essence of human existence, because this is the way we instinctively try to grasp and understand all variable and transient phenomena.

The voluntary arbitrariness of human decision-making seems to be remarkably out of place in this framework of natural laws, because one of the essential conclusions in scientific thought reflects the exact opposite trend. In contrast to the religious interpretation of nature, science does not see or experience any evidence for a voluntary or arbitrary force in this vast and gigantic complex of natural force-fields.

Yet, let us emphasise, that this is only an apparent contradiction, because in our scientific way of thinking, we can see, tentatively, a logical chain of developments in the evolution of life. I am referring, here, to our interpretations about the phenomena of behavioural plasticity, (together with its psychological equivalent of the human "free-will"), because behavioural plasticity, as well as the human free will, can be interpreted as a methodical search for possibilities of existence.

Yet, the scientific approach seems to display an irrepressible tendency to explain-away the phenomena or experiences of the human free will. This is the reason, why scientific conclusions offend, so often, our intuitive and emotional feelings. It seems so strange and preposterous to say, that the human will, and the human mind, are the only evidence we have, in the entire Universe, where a voluntary, deliberate and creative act is taking place. This audacious conclusion seems to contradict our sense impressions, whenever we look at the numerous creatures around us, but the imagery of evolutionary changes or developments, based on scientific evidence, lets us see, indeed, a picture that is quite different from the imagery we obtained from our primary sense-impressions.

Even, if we could analyse, with the scientific methods of observation and analysis, all our voluntary actions and reduce them, eventually, to a series of causative stimuli and predictable responses, it would still mean, that we are exerting a conscious effort, whenever we evaluate such a series of impulses in order to determine their relative significance to each other, as well as to a vast variety of past experiences.

I doubt, whether it will ever be conceptually feasible to analyse each evaluation, once again, as a separate series of cause-effect relationships, because the flow of events would be so large as to become completely unamanageable for our faculty of grasp. The concepts that formulate a voluntary and conscious evaluation of a stimulus and the formation of an appropriate response, are, therefore, at the same time, an expression of our desire to summarise and generalise a static concept from a series of volatile transients. These mechanisms represent a convenient conceptual summation of an almost infinite number of isolated cause-effect relationships, which constitute, in their multitude and variability, the essence of our feelings of freedom and arbitrariness in the choice of our responses.

If we analyse our central nervous system in terms of physiological mechanisms, we see, that this is precisely what happens. All we see, is an unmanageably vast society of cells communicating along enormously varied and complex pathways. Yet, each cell of our nervous system, either discharges electrically, or, it does not discharge, depending upon the algebraic summation of a barrage of either positive or negative, excitatory or inhibitory impulses.

In the binary "off-on" code of our brain cells, (communicating in the fantastic and unimaginably complex happenings of a community with a few billion cells), we have the complete biological machinery of our entire conscious awareness. A single nerve-cell responds in relation to a relative "simple" outcome of an electrcial summation of positive and negative impulses, and yet, this binary code, with its fixed, causal relationships, (as we tend to interpret these phenomena at the present time), represents the full range of the capabilities of the human mind by virtue of the possibilities given in the organisation of a large community of nerve-cells.

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Chapter 4

Content

A review of various interpretations of the phenomenon of the "free will".
The driving force of the" free will".
The need for continuous repair activities in the living cell.
Responsiveness and adaptability of the living organisation.
Surplus energy as the foundation of the "elan vital".
Biological and psychological aspects of the flow of vital energies.

We see, then, that the subjective experiences of a voluntary choice seem to disappear, at least, to some extent, if we look at human behaviour from different points of view. It disappears in the many predictable variables within the statistical analyses of large populations, and, it seems to disappear, also, in the physiological analysis of our brain cells. It seems to disappear in the logical consequences of mono-theistic thought, and, it becomes less apparent in the overall view of a historical perspective.

Yet, at no time, could we hope to understand ourselves, unless we fully acknowledge the reality of an experience as fundamental as the need to make a choice, and, this indicates to us, that, in many circumstances, we need an input from our voluntary, decision-making faculties in order to come to an appropriate response. This type of mental activity is very much in the fore-front of our sphere of conscious awarenesses, in spite of the fact, that it may be possible to "explain away" the processes of our voluntary will into a series of logical and predictable cause-effect mechanisms.

Let us turn our attention, now, to another aspect that is apparent in the term "free will". So far, we have been considering, primarily, the aspects of freedom, of voluntariness, and, we should discuss, now, the aspect of the driving force, which is implied in our concept of the "will". Just as we can be confidently aware of the subjective experience that a voluntary mechanism of choice comes into play in many of our behavioural responses, so are we all aware of a driving force, that lets us formulate aggressive or defensive goal-patterns, resist stress, enjoy adventures, and achieve ambitious projects.

The biological nature of this force is recognised in the observation, that we share such a drive with all life-forms of nature, even, if some life-forms manifest this force in such a different manner that the similarities are not immediately apparent. The source of the force behind our mental activities has often been a point of inquiry and reflection, but it becomes clear in our studies of the life-sciences, that the psychological drives of the human being, (so varied and differentiated, depending upon circumstances and cultural background), are, in essence, the same force that manifests itself in the biological events of growth, maturation, reproduction and specialisation.

In our own sphere of awareness, we may generalise the concept of this biological force by saying, that this "force of growth", or "elan vital", brings-out the potentials of existence in every life-form, depending on suitable environmental circumstances, and, of course, depending on the instructions of the genetic blue-print of a life-form.

This "vis vitae", life-force, or elan vital, is the same force, whether we see it in the youthful exuberance of a healthy and happy youngster, or, in the energy-flux of biochemical reactions within the quivering protoplasm of an actively metabolising cell. We have discussed, before, the essential characteristics of the events of living existence in terms of biochemical reactions, and, we have described the single, living cell as a highly complex, interrelated protoplasm with many different biochemical reaction-patterns that are spatially organised throughout the protoplasm. The fragility and transitoriness of the existence possibilities of many biochemical substances and reaction-patterns are an essential feature of life, and, they require a constant influx of energy for the structural integrity and functional maintenance of the cell.

If the living cell is not able to maintain a constant flux of energy through its system, the cell will rapidly disintegrate, except, when it exists in a state of near-suspended animation; e.g., when frozen or dried-out, as a "spore" or a seed. The main reason for the mechanisms of disintegration is the development of a disturbing "osmotic pressure". When many complex molecules break-down as a result of an interruption of the energy-supply, there is a tendency for more water to flow into the cellular protoplasm in order to "dilute" this concentration of broken-down chemical substances.

An osmotic pressure is not a thermal or mechanical disturbance, but a fatal influx of ions and water, which is due to an osmotic pressure-gradient. This, in turn, reflects the natural tendency of particles, dissolved in water, to disperse themselves as much as possible. The membrane of a cell is only partially permeable, and many molecules can not pass through it. This interferes with the diffusion of many substances and leads to a concentration gradient across the membrane, resulting in an influx of water molecules across the semi-permeable membrane and a marked elevation of fluid-pressures within the cell.

The internal environment of the cell is dramatically different from its more watery environment, and, the cellular interior is protected from this environment by the cellular membrane. In part, the cellular protoplasm is protected by a constant activity of its internal machinery, which uses some of the available energy to "pump" harmful concentrations of certain chemicals and water molecules against concentration-gradients, towards the outside of the cell; "up-hill", so to speak.

The imagery is not really all that different from a city that needs to spend, continuously, some energy and effort in order to clear the streets and houses of accumulated waste-products. Similarly, there is a need to re-supply the stores with consumer goods, and, there are power-lines, bringing electrical power for the many functions that have to be carried-out in factories and private homes. Without these activities of waste-removal and energy-supply, life in the cities would not be possible.

A cell channels, continuously, a flow of energy through its system, and, the very fact that its biochemical machinery is fragile, means, that it can make use of small energy-gradients, or energy-potentials, that are available in certain chemicals, or "nutrients". These small energy-sources can not fuel a reaction between more stable inorganic chemical compounds, because the internal resistance to change is too great for such stable compounds. This is the reason why they are "stable".

The fragility and transience of the biochemical reaction-patterns and substances are, at the same time, the reason for this constant process of self-repair, as well as the basis for all the characteristics of adaptability and flexibility of life-forms. Because inorganic matter is, by nature, more stable than organic matter, it can not react to minor stimuli or small energy-potentials; at least, it can not do so under average terrestial conditions, because those reactions that could take place, have already done so.

If there is an equilibrium between the available energy and the need to utilise this energy for restorative processes, the life-form maintains its existence. If there is an insufficient energy-supply, or, an inability to utilise this energy adequately, the cell will deteriorate, and may, eventually, reach a state of no return, where the functional and structural integrity of the cell's components disappear. Then, the cell dies.

If there is a surplus of energy, left-over after the necessary maintenance processes have been taken care-off, then, we have a pressure to grow, multiply, enlarge, or engage in other activities. It is this energy, available as a surplus from the total flux of energy through the cellular system, which is the essence of the elan vital. This energy is the driving force, not only, for biological growth, but, for the entire spectrum of natural evolution with its many species', including the human species with its voluntary, conceptualising will and psychological drives.

Man's energy and capabilities are, therefore, also derived from this life-force; this surplus of energy, that is available after the primary stress of staying alive has been taken care of. If there is a surplus of energy available to the uni-cellular organism, it grows, reproduces and expands its population, until an equillibrium has been reached between the available energy-supplies and the ability of the cell population to utilise this energy-source.

We will not consider, here, such complicating factors as the toxicity of waste-products, nor will we make a distinction between the various conditions that are necessary to obtain such an energy-flux. We are interested, only, in the general principle and concept, that a life-form seems to have an unbridled tendency to increase the use of a suitable energy-source or energy-gradient. This increase in energy consumption to the maximum possible level occurs as a result of the twin processes of an increase in consumption of the available energy by the individual cell, and, by an increase in the number of metabolising cellular entities.

An equilibrium between energy-supply and energy-demands always re-establishes itself, but, there are many different factors that can change, at any time, and, these factors may shift the point of equilibrium, quickly and unexpectedly. In a way, we can visualise this growth-pressure as an aggressive force against environmental conditions, while the energy expenditure needed to stay alive under harsh conditions, is, in essence, a defensive stand against the pressures from the environment.

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Chapter 5

Content

Energy considerations of the multi-cellular organism.
The slowing-down of cellular reactions with age.
Post-natal growth and maturation.
The setting of the mold during adolescence.
Questions of social adaptability and belonging.
Social pathology.
The energy of the will; the effort of coherent thought.

The energy considerations for the development, growth and maturation of the multi-cellular organism are similar to those of the single cell, in spite of the fact, that the sequence of events taking place in the origin and development of a multi-cellular organism, are far more complex. We have a generally agreed-upon imagery about the morphological changes that take place during embryo-genesis and the development of most animal organisms, including the human being, but, the underlying bio-chemical reaction-patterns, as well as the chemical and genetic organisation of the sequences that take place during embryo-genesis, are largely unknown to us.

We may add, here, another observation, in addition to this generalised biological imagery of an energy-flux through living organisms, before we start to consider these principles in relation to the manifestations of human activities, in particular, our mental goal-patterns and the willed direction of our behaviour. The additional observation is the following principle or generalisation; as a single cell matures and gets older, the rate of the energy-flow through its systems begins to slow-down, but, after a process of re-production or duplication, (the division into two new cells), a youthful flow of energy has been restored through both cells.

The biochemical reasons for this phenomenon are not quite clear, but they seem to be related to a general renewal of most of the biochemical machinery. This process of renewal was initiated by a duplication of the entire genetic code. In the multi-cellular individual, we see, even more clearly, how the fertilised egg-cell has an enormous capacity for growth and reproduction, and the process of differentiation into various organ-systems during embryo-genesis shows a truly remarkable flow of energy though this multi-cellular community.

The developing multi-cellular organism requires a sheltered and constant environment, as well as an abundant food-supply. Many mammals, including the human species, need, even after birth, a prolonged period of shelter and stimulation, because so much of their viability depends on slowly learned skills, which are being "soaked-up" from parents and the immediate social environment.

The processes of organic and mental growth, or, physical development and psychological maturation, take a long time to complete after the birth of the human infant. This prolonged post-natal period of development is the reason for the incredible degree of helplessness and vulnerability displayed by the human infant, but, it is, at the same time, the physical basis for the possibility to learn. For the mature human being, experiences and skills, learned at a young age, become almost like genetically engraved patterns of behaviour, but, after the early years of development have passed, the ability to learn fundamentally new mental and physical skills, in particular, motoric skills, has been greatly reduced.

The "mold", formed by a long period of experiences and teachings, finally "sets" in adolescence and early maturity, but, this mold still leaves a remarkable degree of plasticity or flexibility in the behavioural responses of a human organism. The early contacts and patterns of stimulation, as well as the influences of early childhood experiences, are fundamentally important in determining an individual's character and personality, but, we should not pretend to have a clear picture of the actual mechanisms that influence the development of a personality. We really do not know, why some youngsters adapt very well and fit-in superbly, while others become much more defensive and introvert, perhaps, blooming at a later stage and surpassing, by far, the abilities of the well-adapted individual.

The better an individual fits into a particular cultural locale, the less flexible this person will be, especially, in contacts with people from a different cultural background, and yet, a damaged personality, lacking this indefinable blend of security and anxiety, comfort and pressure, so necessary to make him or her socially aware and acceptable, such a damaged personality will also experience great difficulties in any form of contact with other people, regardless of the type of social environment we are thinking about. Such an individual becomes, often, a criminal and an outcast. Such a "psychopathic personality" is doomed to an early death, except in our ill-defined, amorphous, conglomerate societies, where certain people, or, even, entire population groupings with a diseased pattern of social behaviour are allowed to feed on society in order to satisfy their own, egocentric needs.

However, let us go back to the concept of a growth-pressure. This vital force is necessary for the growth, development and maturation of an organism. This vital force is an essential factor for a healthy state of human existence, but, it is also the source of energy with which we carry-out our conflicts and wars. To study the nature and manifestations of this elan vital, or vital force, in the dispersive trends of individualistic differentiations, (or, its occasional synchrony in the emotionally charged behaviour of the masses), will be an invaluable tool to help us understand, who and what we are, and, why and how we behave.

Let us explore, somewhat more in detail, the way this elan vital relates to the subjective experience we call "the will". Our subjective experiences of a process called "willing", show us, that we are dealing with a deliberate and consciously formulated effort to accomplish something. This may be a certain objective, but it may, also, be the formulation of an opinion or a judgement. It seems characteristic for the type of mental activity we call "willing", that it requires an effort, and, that it is "focussed" upon a specific area of concern. We have to "will" a coherent sequence of thoughts, and, we have to "will" a state of alertness, whenever this state of alertness has not been aroused by existentially significant stimuli.

In contrast with the deliberately chosen or willed response in a state of emotional neutrality, we see, that an emotional response is a form of behaviour that follows a pre-determined or genetically engraved course of action. An emotional reaction can be "triggered" by a variety of stimuli, and, it finds its energy without an input from our will. We have outlined, before, the reasons, why we call such a behavioural response "pre-programmed". At least, it has been pre-programmed, in part, by the anlage of the genetic code. We know, now, that we have inherited with our biological heritage a number of primary or primitive reaction-patterns, which can be modified by various learned responses, and, to some extent, by an input from our conscious will.

These partially pre-programmed responses are an essential characteristic of human behaviour, but, we share this heritage, to a large extent, with our close relatives in evolutionary history. What is remarkable in the human species, however, is the degree to which we can modify these primitive or pre-programmed responses by cultural guidelines and modifications acquired during the formative period. As a result, the range of human reactions, with its indefinable mixture of rationality and emotionality, becomes so rich, that it defies a clear-cut analysis, so far.

The transition from physiologically inherited, primitive behaviour-patterns to an almost endless range of more conscious or deliberately formulated responses, has to be explored. At the present time, we like to concentrate on the inter-play between our ability to choose a certain action, goal, opinion or belief, and, the forces that are required and directed by the funneling actions of the will.

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Chapter 6

Content

Temporary fine-tuning of the behavioural response, seen as the essence of the freely willed behavioural choice.
The "will" in the elaboration of a belief structure and its objectives.
The three levels of behavioural modification; personal experiences, culturally absorbed guidance patterns, and structures of belief.

Let me begin with a definition. This definition is a conclusion that may become more logical in the course of our discussions. It seems, that the "will", (this complex, voluntary synthesis of our actions), is, in essence, a temporary "fine-tuning" of our behaviour to specific circumstantial needs and wants. Then, the biological energy of our elan vital is channeled by the "will" into specific goals and beliefs, which are in the forefront of our awarenesses.

The belief structure, (a complex mental imagery we consider to be valid, real, reliable or trustworthy), is the foundation on which our will accomplishes its goals, but, as we have indicated before, the will has also an important role in the construction of the belief structures themselves.

Probably, the most deeply felt reality perceptions and belief structures are, indeed, largely byond our conscious grasp, because they have been formed by cultural absorption and early experiences, but, later in life, our goal-patterns require a fairly precise structuring of ideas and beliefs, and, we need, then, a conscious structure of beliefs that guides us, or, even, determines, to a large extent, the formulation of our objectives.

Our goals form a complex, multi-layered structure with many long-term and short-term objectives interwoven into a vast network, and, we are only partially aware of these goals, because many of them have been submerged in our subconscious mind. Our will is, therefore, the final synthesis of our conscious behavioural response to complex circumstances, and, the action of the will modifies, significantly, the impulse of primary drives. The will channels vital energies into a complex pattern of goals that are elaborated, at least, partially, by the voluntary act of the will in the evaluation of opinions and choice of judgements. The will is, therefore, part of the belief structure upon which the will synthesises its patterns of response.

I agree with you, that this definition does not sound very clear, as yet, and, we need to think more about these relationships. Let us consider this attempt to define the will more as a challenge, rather than as an accomplishment that does not require any further refinements. I am sure that many of my readers will be able to help with a definition by reflecting about the observations we can make about our own will.

We are intricately involved, here, with the deepest motivations and experiences of our existence, and, it should not surprise us, that we have some difficulties grasping the mechanisms going-on in our minds; in particular, because the will has its own capricious dance of voluntary sequences, which are so hard to grasp in a regularly recurring analytical pattern of cause and effect relationships. Do you agree with the suggestion, that we should consider an emotional response to have a basis in a pre-programmed and biologically inherited instruction? Sure, it is always influenced, to some extent, by our cultural background, and, it is often profoundly altered by our personal experiences, as well as the input from our conscious decision-making mechanisms, but, in essence, an emotional response reflects a course of events that has not been shaped, bit by bit, by our conscious will.

When we look at the animals, we have no difficulty accepting the idea, that their behaviour is genetically encoded, just like the structure and function of their bodies, and, if we look at the species' close to us in evolutionary development, we see, that their behaviour becomes more like our own, because these animals show a much greater flexibility in their responses compared to, e.g., an insect. However, it is difficult to relate behavioural observations to our subjectively experienced emotions, because we need another finely tuned individual to communicate with, if we want to compare such subjective, essentially intuitive or emotional experiences.

From our scientific observations, we have good evidence to consider mankind to be one of the naturally evolved species on our planet, very similar to the species' that are close to us in evolutionary history, but, mankind is a species that has learned to become aware of its experiences and sensations, because the members of mankind have learned to communicate symbolically with each other. This ability leads, eventually, to a structure of beliefs capable of guiding most of man's behaviour-patterns, but, it is certainly not the only guidance structure for human behaviour, because man has many instinctive behaviour-patterns that have been inherited from the evolutionary past, long before man developed a structure of conscious beliefs to guide him. The sensations and experiences we feel and undergo when we behave more or less instinctively, can be verbalised and communicated as concepts, but, most often, an emotion is transmitted from individual to individual as a "resonance", or, as a synchronisation of moods with other members of the social environment.

In the human species, instinctive or emotional behaviour-patterns are modified in three important ways, because man grows-up in a social environment that teaches him his symbols and many patterns of acceptable behaviour. Man has, first of all, a remarkable, innate capability to remember and classify past experiences. These factors culminate in a belief structure that is based upon the cultural background of an individual, as well as his personal experiences.

The three levels of modification are, therefore; culturally absorbed guidance-patterns that are primarily excercising their influence subconsciously, personal experiences accumulated during a life-time of interactions, and, the conscious belief structures of an individual. The latter are partially absorbed from the cultural environment, but, in part, these belief structure have been formulated by the individual him- or herself.

We should add, here, that learned behaviour can be transmitted from one generation to the next in the behaviourally flexible animals through the mechanisms of example and imitation, without the mechanisms of symbolic communications. These mechanisms play a role in the behaviour-patterns of most of the behaviourally flexible animals, including human beings, but, we have little evidence, so far, that even the most highly developed, behaviourally flexible animals are able to form conscious images of reality, or, that they can be guided by a belief in a truth.

Let me amplify this. The animal, as well as the human being, will respond to the reality of the moment by a process of comparing contemporary sense impressions with past experiences, and, animals, as well as some people, arrive, therefore, at a behavioural response without being aware of concepts; without being guided by a structure of mental images that explain, in a conscious framework of causal relationships, the experiences of the present and the past. It is this conscious set of images that allows us to communicate our ideas, feelings and notions, provided, that we can translate these notions into appropriate verbal symbols.

This process of verbal communications has become remarkably effective in guiding human behaviour, but, we should be cautious about claiming any exclusivity for this faculty. In the past, man has tried, on several occasions, to justify a sense of uniqueness by singling-out one or other function that seemed to be uniquely human. However, it soon became apparent, that the human species may have developed certain characteristics to a remarkable extent, but, the earliest beginning of such a faculty, (the "anlage" of such a development), went back to the many "experiments" or exploratory mechanisms carried-out by the forces of natural selection, long before the emergence of the human species.

I suspect, therefore, that a rudimentary form of conscious awareness will, eventually, be found in some of the higher anthropoid species'; in the sense, that, they too, have an ability to form conscious images of a reality perception, and, that, they too, rely upon these images to formulate an appropriate behavioural response.

Let us re-iterate the idea, that these three levels of influence or input, modifying our instinctive or pre-programmed behavioural response-patterns, are inter-related, and, that these mechanisms have only been separated for the sake of conceptual clarity. Our beliefs are based, very much, upon our subconscious, cultural absorption-patterns, as well as on our personal experiences, and, we have to keep in mind, that we absorb far more from our cultural environment than we can verbalise as conscious awarenesses.

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Chapter 7

Content

The reality perception as a part of the cultural legacy.
Diverging structures of beliefs.
Aspects of the communal "subconscious will".
The will as a funnel for the elan vital.
The free-wheeling associations of an image-sequence in a dream.
The anatomy of a task.
The search for solutions in the accomplishment of a novel task.

While the perception of reality is influenced by the fraction of the cultural pool we happen to have assimilated, our reality images reflect only a small fraction of the portion we did absorb. We have discussed, before, how our reality perceptions are influenced by personal experiences, but, we know, now, that personal experiences account for only a small fraction of what we believe to be true. By far the greatest and most important part of our reality perceptions and belief structures has been absorbed from the cultural environment on the authority of others, rather than through a personal effort to verify the truth of what the social environment told us.

We can not over-emphasise the importance of conscious structures of belief in the formation of our behavioural responses, because the remarkable diversity of cultural guidelines is a direct result of the fact, that human behaviour becomes strongly influenced by what we believe to be true. All the members of a specific animal species behave roughly the same way, (apart from a certain variability due to differences in experience and genetic make-up), because the reality perception and the behavioural responses are determined by physiological or neurological mechanisms. In man, there is an additional variable; the culturally determined structure of conscious beliefs. The "break-through" of a new variable into the range of behavioural responses, explains, why man has come to such widely different perceptions of reality, reflecting a widely varying spectrum of cultural absorption-patterns and conceptual belief structures.

In every instance, we see a large "radiation", or, a wide divergence of behavioural guidance-patterns and belief structures, after the break-through of symbolic representations has taken place, and, we can expect natural selection to weed-out, slowly, beliefs or cultural guidance-patterns that are not helpful to man's survival. A conscious reality perception may provide a measure of increased viability, because it allows a further elaboration of our ability to grasp the occurrence of events and experiences with the help a system of cause and effect relationships. Such an increased grasp over reality may lead to an increased accuracy in predicting the course of an event, and, this may be turned into an existential advantage, when manipulating the events of our environment. We are all aware of man's abilities to manipulate events in our contemporary, technologically sophisticated societies.

However, the possibility to increase manipulative dexterity is paid for by the fact, that reality images are not anymore "fixed" as a result of the physiological functions and biologically determined structure of the organism. Reality perceptions are now determined, at least, to a large extent, by a complex process of past experiences and culturally absorbed patterns of guidance, as well as by voluntary choices and deliberate evaluations, mixed with many contrasting emotions and ambivalent feelings.

Inevitably, some reality perceptions show, quickly, severe defects, and, they are harmful rather than helpful to an individual or a community. We must assume, however, that, every communal reality perception must have had some beneficial aspects and features, before it could become established as a widely shared image of reality. By acquiring a certain rigidity, (inherent in any believed-in truth), the consequences of a belief may turn-out to be a disadvantage, or even, disastrous, if the members keep adhering to an outdated or outmoded reality perception.

We see, therefore, throughout history, an enormous radiation of belief structures, as well as an unending succession of dramatic and tragic events, especially, when differing beliefs collide and conflicting interests confront each other.

The "will", especially the collective will of a social environment, has an important, but, primarily subconscious role in shaping belief structures. It may be somewhat contradictory to consider, here, in the formation of a conscious belief structure, a factor that acts on a subconscious level, but we should not forget, that conscious beliefs are only a part of this entire complex of cultural guidance-patterns. A society may have lost almost all the formative events or reasons for the existence of a particular belief or culture, and, the belief structure is, then, accepted, largely, on authority. Such a belief is, probably, still recognised, subconsciously or intuitively, as necessary or useful, because, even, a communal belief structure that has lost most of its relevance, still contains a somewhat coherent legacy of cultural characteristics in which the living members of society are searching, somewhat desperately, for guidance, meaning and strength.

From this point of view, the collective "will" manifests itself as a communal search for guidance, and many, collective, emotional over-tones may reveal themselves, quite strongly, in the attitudes and beliefs of the membership. We have discussed these mechanisms before, when we showed, that the will helps to shape individual belief structures, and, there is good reason to believe, that these processes take place on a collective level as well.

The conscious "will" acts as a funnel for the events of life, and, the human being uses his will to stay alive, because the energy requirements for numerous goals and objectives are concentrated under the influence of our conscious awarenesses and the bundling or focussing capabilities of our decision-making faculties. You may realise, while reading the pages of this essay, that these writings are an example of my "will" to accomplish a certain objective. I am trying to concentrate my energies, and, I am trying to focus my will on the goal of verbalising an account of what happens when I will something.

The underlying force or motivation for doing so, may be a vague awareness that I have a few thoughts to contribute to an understanding of the function of the will. These ideas are formulated against a background of my belief structures. These belief structures includes, e.g, the idea, that we live in a sea of mental images, and, that these images are the only reality we know. Some of these images appear to be highly reliable and they become, then, "images of truth", because we stake a good deal of faith and reliance upon their usefulness and truthfulness.

The accuracy of these images becomes, sometimes, a matter of life and death. Other images, we know, are only images of our imagination, and they have no other function than to consider a variety of options or possibilities. Some images function as an outlet for our energies and aspirations, which may have become frustrated or inhibited under the circumstances of living in the real world, and, these images are "played-out" as an emotionally satisfying fantasy of the way in which we would like to exist.

In our dreams, we seem to have little control over the flux of mental images going through our minds, whenever we remember, vaguely, a part of this imagery after we have woken-up. Similarly, in many instances, when we are relaxed, reminiscing or fantasizing, the flow of our mental imagery is not strictly controled by our will, but seems to flow freely along vaguely delineated pathways linked by similarities. These mechanisms are called "free associations".

However, when we are confronted with a specific task in the real world of our existence, the accomplishment of such a task, (which we may have set for ourselves, or may have been given by our social environment), requires a careful analysis of the problems involved, and, it requires, also, a strictly controled flow of the mental imagery. A "problem" is a detail within the overall task, which we can not accomplish in its entirety without breaking it down into a number of smaller, simpler components. Similarly, the clarification of the mental imagery concerned with the functions of our "will", is a task which I have assumed for various reasons, and, obviously, the accomplishment of this task, or, the solution of this problem, has to be fragmented into a number of considerations, which, collectively, constitute the mechanisms and functions of formulating, consciously, a behavioural response.

We may not have a clear pattern for solving a problem, or accomplishing the task we are confronted with, because our past experiences, as well as the vocabulary of learned concepts, may be insufficient to solve the problems we face. We have to pioneer, or try-out, various ways of solving a problem. We require, then, the utmost concentration of our will on the problem, and, we need a great sensitivity to all the relevant details and factors that may become available for study and analysis, or, may have been classified and stored for future reference. Because there is no set pattern for our behavioural responses, we grasp and grope, and we learn from experience as we go along.

Success and failure depend, to a large extent, on the efforts of our will, the tenacity with which we cling to the goal-patterns ahead, as well as our willingness to slowly learn and shift our approaches as we go along. Concentration of the will is all-important in accomplishing an unfamiliar or novel task. A careful, yet flexible approach, as well as a thorough analysis of the problems at hand, require a persistent but patient energy-drive in order to accomplish what we have in mind, and these characteristics lead, usually, to a reasonable level of success.

Do we understand, now, what the will does, and, how it contributes to a fine-tuning of our rational behaviour? Do we understand, how it guides and formulates our goals, and, how it may contribute to our mastery over nature and ourselves?

We may use our will to create, or, to destroy. Often, we find it much easier to destroy than to create. It is especially difficult to create a constructive harmony from seemingly hopeless contradictions. Ultimately, it remains a question of human viability, and, there is no doubt in my mind, that we have to learn to use the tool of our collective will well, because our chances for individual fulfilment are beginning to rest, increasingly, on the quality of collective survival.

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Chapter 8

Content

The balance between the "elan vital" and external pressures.
An equilibrium between energy requirements.
The pitfall of excessive consumptive habits.
The potential liberation of the elan vital during senescence.
Adjustments of goals and life-styles.

We have discussed, before, that there is an ever varying balance between the elan vital, on the one hand, and, a variety of external and internal stresses, on the other. In times of prosperity and well-being, of health and youth, we have a surplus, often, a large surplus of elan vital, and, we set our most ambitious and far-reaching goal-patterns during such a period. As we grow older, our vitality slowly and inevitably declines, and we seek our security in an attitude of consolidation. We experience, then, a rough equilibrium between the external pressures, (which may have been augmented by a position of prestige, leadership and responsibility), and, the remaining energies of our elan vital.

Unfortunately, we have a tendency in our Western cultures to entangle ourselves increasingly in financial obligations during our working years, and, this forms an important web of pressures and tensions. As the external pressures on our existence and social position mount, the feeling of tension increases, and our behaviour becomes more defensive. The level of anxiety rises, and, we are slowly becoming more aware of our precarious and slippery position, which enhances the level of anxiety even further. Yet, this rising level of anxiety is a major reason, why we entangle ourselves in the first place, because, often, we try to alleviate our anxieties by some form of consumption. We may drink, dally in an extra-marital affair, or, we may buy or consume something for the pleasure of doing so. In the final analysis, we are consuming in order to appease our craving for continuous sensual or emotional gratifications, and, we consume to forget or sooth our worries, even, if only for a few moments.

If we indulge, we are able to delude ourselves, for a moment, that we are not as vulnerable as we really are; that we still have energy left-over, and, that we can still increase our hold over other people or the circumstances of our existence. We may delude ourselves in believing, that we still have an abundant elan vital, but, if this feeling is obtained by spending borrowed money, we are caught in a satanic delusion, which will continue to haunt and harm us. We may alleviate, temporarily, our anxieties, as well as the experience of pressures and tensions, however, we accomplish nothing, because we are not working with the strength of our own vital energies, but, we have borrowed the tools from someone else. We have to pay for the use of these tools, as well as the self-delusion we indulge in. As a result, we entangle ourselves ever more deeply into a web of financial obligations.

As we get older, a realistic appraisal of our diminishing elan vital will lead to an increased freedom from anxiety, because, if we foresee the decline of personal earning capabilities and learning powers, we can obtain extra security by saving-up for the time we will be older, and, we can learn to get-by with what we need, rather than with what we want. Also, if we assess, carefully, where our strengths and weaknesses lie, it will be easier to keep adjusting our goal-patterns in such a way, that we still have some vital energies left-over as we grow older, because we have taken-care not to place ourselves in a position, where an extra-ordinary amount of energy has to be spent just to maintain a precarious status-quo.

It is not difficult to see, how these simple considerations tie-in with the aspects of personal freedoms, an individuality in beliefs and life-style, as well as the experience of satisfaction and happiness in a state of frugality. In short, we will be able to see, how, and why, these mechanisms tie-in with attitudes that are traditionally considered to be wise and prudent.

We have seen, then, how we can preserve, with the help of a simple and realistic evaluation of our position, at least, some flow of vital energies, even, in the relative poverty and infirmity of old-age. If we are completely locked-in by entanglements, and, if we try to maintain a defensive position in a rigid and unchangeable status-quo, we will, not only, wonder, why we are tired and unhappy, but, we will, slowly, undermine the sanity and vigour of our mind.

There is a certain elan vital flowing through me, which functions as the energy-reservoir for the goals I have set myself, and, my "will" has helped to formulate these goals and channels the flow of this vital energy. I try to reach these goals with equanimity and ease of mind, without a stubborn rigidity that would only lead to the mounting resistance of an under-appreciated and complex task. I hope to work with a youthful agility and flexibility, as well as with a mature sensitivity and tenacity, and, I hope to reach some of the goals with a joyous effort, making inevitable failures less difficult to accept.

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Chapter 9

Content

The will and our "identity".
Identity feelings, seen as a willed abstraction; their fragility and transience.
A comparison between the dream-sequence and the logical deduction.
The need for a check against reality.
The fusion of the identity awareness with the behaving identity.
Identity feelings and "higher consciousness".
The emotional surge of ecstasy.
The practical benefits of acknowledgeing the transience of an identity-feeling

In the concluding pages of our discussions about the freedom and direction of the human "will", I would like to consider the close relationship between this elusive feeling of identity, of me being me, and the abstraction of the concept "I", and, we will see, that the will plays a role, here, too, whenever we try to fathom the nature of our identity experiences.

I will; and in these two words, we indicate, not only, a close relationship between the function of willing and our sense of identity, but, we experience in these words the most conscious and intensive activity of our personality; our sense of identity. It is in the act of willing to scrutinise, with the utmost alertness, the validity of a sequence of thoughts, that we touch upon the essence of being a human individual, and, it is during the awareness of what we are doing, that this elusive feeling of "the self" starts to appear.

It seems, that the experience of our identity is a fragile and evanescent event, disappearing rapidly in the turmoil of our existence, as soon as we relax our reflective efforts. The essence of my feelings of "me being me" is a fleeting and ill-defined awareness; a concept that has no more absolute reality or validity than any other.

Most of the time, our "self" is fused with an overall feeling of existence and permeates all our actions and emotions. Only, when we are concentrating intensely, in an act of introspection and reflection, upon what I am, in contrast to what I am doing, are we able to subtract, or abstract, from the behavioural totality, a feeling of identity; a feeling of "me", that is closely associated with all my feelings, thoughts and activities as a human being. Nevertheless, this feeling of "me being me" is different from me doing the things I am doing.

The difference lies in the fact, that we can separate, through this process of looking at ourselves, an "observing me" from the "acting me". Of course, this process of separation is incomplete, because we are trying to observe, not only, our actions, but, we are also trying to bring into a focus of awareness, this central "self"; this personality, that is central to all our actions and thoughts.

In the act of observing this "self", the subject and object become apparently different entities, but it would be wrong to introduce a "new self" in an attempt to be logical. This already somewhat obscure train of thoughts, (resulting from a somewhat clumsy attempt to be clear), should not be complicated by yielding, unthinkingly, to an apparently logical impossibility; when subject and object are, in essence, the same entity of existence. Logic, divorced from an experimental check on the validity of its conclusions, is not anymore trust-worthy than the flow of our mental images in a vivid dream. However, the analogy is a limited one, and refers, primarily, to the similarity between an unchecked sequence of mental images in a dream, and an unchecked series of logical deductions; neither one, nor the other, is checked against reality in order to see, whether or not these sequences of mental images are valid or reliable.

Remembered fragments of a dream-sequence appear, often, highly illogical, after we have woken-up, because the images in a dream are not guided by a constant check against reality. This check against reality is always taking place, whenever we are in an alert state of mind. For the same reasons, the sequence of deductions and conclusions in a logical sequence of "arm-chair philosophising" is also prone to large deviations from an obvious reality, unless checked, from time to time, against the observations of reality.

After this aside, (upon which we will have occasion to return, later), let us go back to a discussion of the experience, or the concept, of "the self". This experience is sufficiently common to have been given a name, but, not surprisingly, the meaning of this name has not been defined with a significant degree of precision. The reason is, partly, due to the transience of the experiences involved and the incomplete separation between subject and object, as we discussed above. It remains difficult to grasp the active principle of contemplative and introspective abstraction, which gives us the feeling of our innermost essence, and, we will, probably, always have the feeling, that the essence of this awareness eludes us to some extent.

We should point out, once again, that, during this process of abstraction, of contemplation, of trying to focus our awarenesses narrowly upon the essential and most permanent qualities of the identity-feeling, we are, indeed, actively engaged in carrying-out a specific task. We require a flow of mental energy to keep our thoughts focussed on a specific objective, and, we require the cooperation of all our faculties, as well as our entire personality, in order to be in contact with the happenings of our mind and approach this elusive objective.

The moment we relax our concentration and let our thoughts wander, the "self" fuses again with the totality of our behaving personality, and, the feeling of the "self", as well as the conceptual abstraction of identity, will have been lost. Perhaps, it will leave a memory-trace, at least, to some extent, and, therefore, it may be somewhat more easily recalled into a focus of awareness on a subsequent attempt.

In spite of the transience of the experience, the conclusions are important. First of all, we have seen, that this concept of "the self", me, I, my identity, etc., is an abstraction, like any other. Certainly, it is a difficult, vague and fragile abstraction. Secondly, the existence of this awareness is very much dependent upon the presence of a highly integrated and intact human being, who is concentrating all his efforts and faculties in an attempt to grasp and communicate this abstraction. The moment the effort is relaxed, the abstraction disappears, and the self fuses with, and permeates through, this complex web of feelings, actions, emotions and thoughts representing the "acting me". Yet, the possibility to have this awareness, together with the enormous impact it has on some people, has led to many interpretations that consider the true origin and essence of human existence to have been revealed by a Divine Source, whenever such awarenesses and experiences have taken place.

The emotional force and strength of conviction that is associated, so often, with such experiences of intense introspection and a deeply conscious awareness, have been remarkably influential in shaping human history, as well as the thoughts and beliefs of countless people. Let us make it clear, that we can not equate the awareness of the self with a mystical experience of a "higher consciousness", or, with feelings of a divine revelation or a state of eternal happiness, because we have not yet discussed the connection between these mechanisms of awareness and the reality or validity of an abstraction. Nor have we discussed the consequences of these experiences upon the flow of emotional energies.

If the elan vital is directed and channeled into a singularly concentrated and powerful flow of emotional energy, we may see dramatic changes in behaviour occur, together with a remarkable strength and rigidity of the resulting belief structures. Often, these effects last for the remainder of an individual's life-span, especially, when the individual comes to the conclusion, that these experiences are the result of a divine inspiration or message.

Did we come to the conclusion, then, that all these efforts and experiences lead, only, to just another image of unknown value and validity? This is essentially correct, but the usefulness and the organisational value of such experiences, for the individual, as well as his social surroundings, are beyond comprehension. Even a temporary awareness of our "self", engaged in all sorts of activities and subjected to all kinds of differing emotive forces, could make us realise, how similar we are in the sensation of "being unique". By being able to observe ourselves in action, we open-up a new dimension of awareness for ourselves. Rather than remaining a will-less prey in the entanglements of our instincts and drives, we are, now, in a position to take some distance from all these activities and ask ourselves; why?

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Chapter 10

Content

Foundations for a relativistic approach to the perception of reality.
A parallel between the physical and mental needs for a continuous flow of energy.
Mechanisms of reality perceptions.
The reality break-down.
Contacts as an essential element in human existence.
The hermit.
The pitfall of believing in a divine revelation of the truth.
Intellectual and emotional synchronisations.
Safeguards against intellectual sophistry.
A plea for the functions of rational behaviour.

Why are we always so entangled in turbulent manifestations of our vitality? Why do we always lay the foundations for misery and tragedy in the pursuit of happiness and satisfaction? We are now able to realise, how similar we are in our self-centered drives, and, with this realisation in mind, (that my center as the focus point of my universe is actually identical to your center as the focal point of your universe), we can come to a generally valid imagery about the reasons why this is the case.

It is only through an awareness of ourselves as a center of identity, (as a focus of our actions and desires; as a creator of our mental imagery), that we can transcend this self-centredness; at least, we should be able to transcend it on an intellectual plane. This is not easy, and our actions have always a tendency to slide back into an egocentric orientation. Nevertheless, the possibility is there, to overcome this self-centredness to some extent, and, a road is opened to an experience or communication of relativity. This is a conceptual structure where the peculiar self-centredness of all human beings is taken as the general principle and foundation for the construction of a globally relevant belief structure.

It will be a fascinating, but slow and tortuous road, to accomplish such a radical shift in the perception of our realities; away from the comfortable certainties of an absolute truth; without the consoling illusion of "God on our side". It is going to be difficult to convince people, all over the world, to take a serious look at the possibilities that come into view, when we explore the concepts that let us see our consciousness as a biological tool, with a natural, evolutionary background. It will be even more difficult to show, that it is possible to design a satisfactory code of ethical behaviour upon such a slippery, relativistic point of view.

Before we approach this task, however, we should be familiar with the large variety of deliberate and subconscious mechanisms that have been used throughout human history to curb detrimental egocentric tendencies. The communal origins of the cultural pool, as well as all structures of belief, ensure, already, a measure of control over the tendency towards an individualistic divergence in our objectives, and, we have discussed the arguments, why it seems reasonable to assume that the development of a conscious individualty, culminating in a verbalisable awareness of "the self", is a late, very late and still incomplete stage in the evolution of conscious awarenesses.

This bring us, as another aside, to an interesting parallel between our physical and psychological modes of existence. We have noted, that every life-form has to spend, constantly, (as a price for the quality of being alive), a portion of the energy flowing through its system on a process of "self-maintenance", restoring the fragile biochemical machinery of the living protoplasm. Without these constant chemical renewal activities, our cells would not be able to maintain their existence, and, the fragility of our physical existence is underscored by the fragility of our mental imagery.

Our entire psychologial existence, including all the perceptions of reality, (the world as we know and perceive it), also depends upon a constant influx of stimuli in order to keep our brain in a state of alertness. We have to receive this influx of stimuli in order to be able to function psychologically. Our ability to think depends on this constant stimulation, because, without a constant influx of stimuli from the surrounding world, we would quickly lose the ability to discern between reality and fantasy. Our minds would, quickly, be unable to distinguish between experiences reflecting actual happenings in a contemporary reality, and, images welling-up from memory-banks, which may have been evoked into a state of awareness by a variety of associations and their emotional connotations.

Without a constant reference to the stimuli from our environment, our experiences of reality would evaporate. The whole system of belief structures would disappear, and, we would, literally, experience that we are going insane, if we could not make a distinction between what is real and what is fantasy. Many forms of insanity are, indeed, related to a break-down of the functions of psychological differentiation or discrimination, allowing us to orient ourselves, appropriately, in relation to the surrounding realities. We would not know, how to differentiate between the real and the imagined, if there would be a profound lack of incoming sensory stimuli, and, our experience of time and space, our contacts with other people, as well as our entire world of concepts and ideas, would collapse into a frightening confusion of useless and unmanageable mental images.

The essence of being human is, therefore, completely dependent upon contacts, and, we can not visualise normal human existence without such contacts. We can not remain in contact with reality, without constant stimuli from the environment, including the presence of other people or their artifacts. This statement does not contradict the experience, that we need solitude, peace and rest, at least, from time to time. Even a most hermetic existence feeds upon past and present contacts. The mind of the hermit has been filled, and formed, by the culture of his up-bringing. His senses are in continuous contact with his environment, (e.g., nature and the animals), and, his thoughts dwell upon the utterances and communications of other human beings, even, if they have occurred a long time ago.

The desire for periods of solitude is a reflection of the need to "digest", at a somewhat slower pace, the enormous variety of conflicting experiences and sensations we have been exposed to. It is an attempt by a reflective individual to orden the chaotic, disorganised feelings and experiences of the mind. However, it is well known, that a prolonged absence of contacts with other people, together with the stress of fatigue, hunger or disorienting drugs, may lead to vivid fantasies, where the sense of reality is blurred by a break-down in the discerning capabilities of the mind. Here, we have to seek, at least, to some extent, the origins for those states of mental or emotional "ecstasy", where the individual experiences visions, apocalyptic prophecies, or divine instructions.

The experience of "the self"; the awareness of a pure "I"; the experience of existing as an awareness without action, is fragile and temporary, and, this awareness has to remain somewhat vague and elusive because of the nature of this type of awareness. We have seen, how quickly this awareness slips into activity, whenever we relax our concentration. We have seen, that the act of concentrating on this "pure" form of awareness, needs a large measure of focussed energy, funneled or bundled by our "will". We have to will the act of an energy-consuming contemplation, before we can perceive, for a moment, the ultimate abstraction of "the self", and, in this relationship, we feel and describe the essential intimacy between willing and existing.

The very fact, that we have to spend energy in order to grasp a fleeting awareness of our deepest self, indicates a remarkable degree of abstraction in the awareness of "the self", and, it accounts for its transitoriness and fragility. The importance of this form of abstraction does not lie in the belief, that we have glimpsed an eternal truth; far from it. The fleeting existence of such an awareness compares to the fleeting existence of a difficult acrobatic stance, or, the transience of a beautifully executed passage on a musical instrument. The reality is quickly gone, but the memory lingers-on, and the emotional impact and power of persuasion of such a glimpse may be gigantic.

In a way, it is tragic, if we interpret such an experience as a glimpse of a divine or eternal truth, because the strength of a belief in an absolute reality only serves to widen the gap between those who disagree. In stead of becoming a focus for commonly shared reality experiences, this awareness becomes, then, a rallying point for elitist togetherness, or, confrontational attitudes and a mood of disunity, when the unavoidable emotional components begin to dominate the relationships between people who disagree about their reality experiences.

We miss the chance to see common denominators in our behaviour, whenever we succumb to the temptation to believe in an absolute certainty, reality or truth. By allowing our emotional needs to re-enforce our mental images to the point that we consider them to be an "absolute truth", we destroy the possibility to adopt a transcendental approach to the experience of self-centredness and uniqueness in our reality perceptions.

Let us emphasise, therefore, the fleetingness and psychological creativeness, or abstraction, of this particular reality perception, and, let us minimise the emotional impact of having glimpsed our innermost self. Let us consider the task, how to build a framework of reality images that understands and overcomes the fundamental incongruity of our reality perceptions; an incongruity that is a direct result of our strong biological heritage, instructing us to look, primarily, after our own interests, and see reality from our particular vantage-point.

Emotional resonance has been one of the most effective ways to diminish, at least, temporarily, the dispersive tendencies of an egocentric orientation of the elan vital, because the goal-patterns and ideals of a community can be harmonised by strong emotional synchronies, assisted by a measure of co-ercion.

We are still very weary of purely intellectual persuasiveness, because we feel insecure when trying to follow complex subtleties in thought. We are often suspicious, and, rightfully so. We are suspicious of an attitude of over-bearing arrogance, which knowledge invariably exhibits in its contacts with ignorance. We are suspicious about any intellectual communication that tries to enforce a series of conclusions by sophisticated arguments, because we often feel, intuitively, that these conclusions are erroneous and divorced from a tangible reality.

All these emotional safeguards against intellectual sophistry and surreptitious dominance are understandable, and justified, but it would be a loss, as well as an impoverishment of our capabilities, to deny the existence of, and justification for, all intellectual faculties. If we, justifiably, condemn the shameless abuse of the faculties of intelligence for an egocentrically orientated state of well-being, we should avoid condemning, at the same time, the possibilities for understanding, reasoning and thought.

If we observe, rightly, how many smart people are only struggling for themselves in a frantic scramble to secure the better positions in society, let us not throw-away our hard-won ability to look at an argument from all sides. If we despise intellectual arrogance and exclusivity, let us not forget, that the attitudes of reason, concern and compassion are important behavioural tools for each one of us, and, let us not forget, that these attitudes have an intellectual as well as an emotional foundation.

Let us condemn intellectual elitism and aggression, whenever and wherever we see the skills and powers of intelligence being abused in a brazenly self-centered manner, but, let us not forget, that quiet wisom and understanding may flow from a balanced approach to a problem or an objective.

Rational debate and well-balanced intuitive feelings are useful tools for understanding and communicating, and, to exclude one or the other, leads to a distorted way of life, as well as an appalling impoverishment of our human potentials.

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Summary

1. The senses.
   Methods of observation.
   Scientific observations and the methods of introspection.
   The question of the "free will".
   The need to come to a behavioural response with a variable input from the conscious "free will".
   
   
   
2. Emotional responses and behavioural plasticity.
   The lack of a commonly agreed-upon image of the functioning human mind.
   Free will and the idea of an Omniscient God.
   Expiation and Original Sin.
   The imagery of the past, the present and the future
   
   
   
3. Cause and effect relationships.
   The disappearance of the free will, depending on our point of view.
   The functions of the "naked" conceptual framework.
   An analysis of neurological functions.
   An algebraic summation of impulses.
   
   
   
4. A review of various interpretations of the phenomenon of the "free will".
   The driving force of the" free will".
   The need for continuous repair activities in the living cell.
   Responsiveness and adaptability of the living organisation.
   Surplus energy as the foundation of the "elan vital".
   Biological and psychological aspects of the flow of vital energies.
   
   
   
5. Energy considerations of the multi-cellular organism.
   The slowing-down of cellular reactions with age.
   Post-natal growth and maturation.
   The setting of the mold during adolescence.
   Questions of social adaptability and belonging.
   Social pathology.
   The energy of the will; the effort of coherent thought.
   
   
   
6. Temporary fine-tuning of the behavioural response, seen as the essence of the freely willed behavioural choice.
   The "will" in the elaboration of a belief structure and its objectives.
   The three levels of behavioural modification; personal experiences, culturally absorbed guidance patterns, and structures of belief.
   
   
   
7. The reality perception as a part of the cultural legacy.
   Diverging structures of beliefs.
   Aspects of the communal "subconscious will".
   The will as a funnel for the elan vital.
   The free-wheeling associations of an image-sequence in a dream.
   The anatomy of a task.
   The search for solutions in the accomplishment of a novel task.
   
   
   
8. The balance between the "elan vital" and external pressures.
   An equilibrium of energy requirements.
   The pitfall of excessive consumptive habits.
   The potential liberation of the elan vital during senescence.
   Adjustments of goals and life-styles.
   
   
   
9. The will and our "identity".
   Identity feelings, seen as a willed abstraction; their fragility and transience.
   A comparison between the dream-sequence and the logical deduction.
   The need for a check against reality.
   The fusion of an identity awareness with the behaving identity.
   Identity feelings and "higher consciousness".
   The emotional surge of ecstasy.
   The practical benefits of acknowledgeing the transience of the identity-feeling.
   
   
   
10. Foundations for a relativistic approach to the perception of reality.
    A parallel between the physical and mental needs for a continuous flow of energy.
    Mechanisms of reality perceptions.
    The reality break-down.
    Contacts as an essential element in human existence.
    The hermit.
    The pitfall of believing in a divine revelation of the truth.
    Intellectual and emotional synchronisations.
    Safeguards against intellectual sophistry.
    A plea for the functions of rational behaviour.

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