The
Mental World of Eternity: A Theory
Authored
By: Miss
Samantha Raie Olejniczak
Fall
2008: Generation 28
Table of
Contents:
- Monism vs. Dualism
- Background on
Dualism and Theistic Psychology
- The Layers of the
Mental World of Eternity
- Regeneration and
Resuscitation
- The Grand Human and
Grand Monster
- Mind-Body Correspondences
- Theistic Psychology
vs. Religion
- Theistic Psychology
and Education
- My Thoughts
Other
Sources:
An
Introduction to Theistic Psychology
Theistic Psychology is a form of
psychology founded by Dr. Leon James, a psychology professor at the
In writing this paper, I have two goals in
which I would like to make clear now.
The first, I would like to make clear the information I have digested
while learning about Theistic Psychology.
This is a goal of mine because most of science is taught from a monist
perspective. I would like to help
counterbalance this by adding more weight to the positive bias by sharing my
knowledge on a dualist science, Theistic Psychology. My second goal is to present the information
form my perspective, including my own thoughts and opinions on the topics of
discussion, and to share the information as I have interpreted it. The reason why I have made this a goal is
that I feel Theistic Psychology has many great concepts. Still, discussions of this nature are simply
that. They are merely discussions
because Theistic Psychology, as any other science, is based on theory
alone. As a scientist myself, I can only
share information with others as it makes sense scientifically to me. If I explained it from someone else’s
perspective, I would really being doing an injustice to whoever reads this
article. With that said, I would like to
begin discussion on the fascinating topic of Theistic psychology.
Monism vs. Dualism
Before
the beginning of psychology, dating all the way back to the life of Zarathushtra,
up until the current era, people have twiddled over the mind-body dilemma. Monists
firmly believe that there is no essential difference between mental and
physical realms. Dualists
relentlessly grasp to the idea that the mental and psychical are two separate
realms. While both are equal possibilities,
the majority sway with the monistic perspective. The idea of monism is regularly embedded into
the thinking of everyday individuals today, especially those influenced by
science.
From
a young age, children are taught in elementary school from a monist
viewpoint. For example, science in
elementary schools have a monist framework.
Children are taught that existence can be proven only through physical
means. This type of predicament can be
refereed to as a negative bias. Teaching
from only a negative bias is an injustice being done to people
universally. All of science holds to a
monist viewpoint, including psychology.
The problem does not lie in the fact that monism exists. The problem lies in the fact that dualism
also exists, but that it does not receive nearly as much attention as monism
socially, educationally, and spiritually.
People deserve the opportunity to learn about both monism and dualism,
but this is not happening.
All
of science is taught from a monist viewpoint, including psychology. Up until this point in my educational career,
I have never taken a course of heard of a course that was not monist in
nature. I recently have discovered such
a course that teaches a dualist perspective.
The course is titled, “Theistic Psychology,” and is instructed by Dr.
Leon James at the
Background
on Dualism and Theistic Psychology:
To
begin, I will discuss the topic of dualism, specifically
substantive dualism. Although already
briefly defined, dualism is a complex concept.
It is probably more difficult for people to comprehend because it is
rarely taught or even talked about in most societies. Theistic Psychology goes further beyond the
concept that humans have two basic natures, the physical and the
spiritual. It suggests that the physical
is simply a reaction to something that exists in the mental. So the two are separate entities, but they
are intimately related. However, many
distinctions can be made between the two.
The major one is that the mental half of the dualistic model is eternal
while the physical is an illusionary reality that we perceive only during our
natural lives. This is the underlying
basis for Theistic Psychology, which can also be referred to as mental psychology
for obvious reasons. Theistic mental
psychology is another name that can be used.
Theistic Psychology is used because the term ‘mental’ can often be
misleading. When the word mental is
mentioned, people began thinking of cognitive psychology, biopsychology,
etc. To avoid this confusion, the term
Theistic Psychology is better preferred.
While
Theistic Psychology is an intriguing, complex concept in and of itself, its
roots lie in a concept within this concept.
The theory of substantive dualism makes a clear distinction between the
difference of matter and substance.
Matter, according to this theory, is made of natural material. Natural material or natural matter is what
gives physical existence to everything in the physical world that we perceive
in our daily waking life. The source of
energy that provides for natural matter to exist in the physical world is the
physical sun. Without the physical sun,
there would be no physical life on earth.
Without the physical sun, our planet, the Earth, would be a frozen, dark
ball drifting through space.
The
sun gives light and heat and is responsible for almost all the energy found on
earth. By learning about the physical
sun, we can better understand our physical planet. The same analogy can be made about the other
end of substantive dualism. This idea,
the idea of substance, is the basis for substantive dualism. Substance, unlike matter, is made up of
mental material. More over, substance is
the only thing that truly exists according to mental psychology because only
that which is mental is truly real.
Mental substance relates to eternity in that it exists outside of space
and time. Mental substance, unlike
physical substance, does not age because it is not restricted by time and
space. This is why are souls are
eternal, because they are made of mental substance.
The
discovery of mental substance is quite new and not many people know of it or
about it. I have discussed the idea of
mental substance with my boyfriend, Ben, my mom, Kryste, and my brother,
Bobby. I would like to share with you
there thoughts. Ben thinks that the idea
of mental substance is quite unique. He
feels that the idea is refreshing and quite possible. Kryste, on the other hand, is not so keen to
the idea of mental substance. She stated
she finds the idea as being sacrilegious as she is a devout Catholic. Bobby took a neutral position. He refused to take a stance as he felt the
existence of mental substance could be neither proven nor unproven.
Substance
can be thought of as the building blocks of mental materials, including our own
souls. Just as the physical sun gives
life to physical matter in the form of physical light and heat, there is a
mental, or rather a spiritual sun, which functions in exactly the same
way. In fact, the only reason the
physical sun functions as it does is that it is a mirror reaction to the
function of the spiritual sun (see Fig. 1). (Remember, the mental and physical world hold
a cause/effect relationship.) As
something occurs in the mental world, a corresponding effect occurs in the
physical world. This is an important
concept that will be discussed in more detail later. The spiritual sun gives energy in the form of
spiritual light and spiritual heat. This
energy provides for spiritual matter to exist in the mental world. Without the spiritual sun, life would not
exist in the mental world. Since the
mental and physical worlds relate through cause and effect correspondence, the
physical sun can been seen as a mere illusion that simply reflects the
spiritual sun.
Cause Effect
Spiritual
Sun made of Mental Substance Physical
Sun made of Physical Substance
Figure 1. The cause-effect
relationship amongst the spiritual sun and physical sun.
The
mental world can be quite hard to imagine because it is quite complex. It should be noted that just as there is only
one physical world, there is only one mental world. People who are disillusioned by physicality
often feel that they exist in the physical world as separate beings. Theistic Psychology disagrees with this
concept. Theory suggests the physical
world is a reflection of the mental world and therefore, so is the idea of
being physically separate beings.
Instead, we exist together as separate entities of substance, which make
up our souls. These souls, made up of
spiritual substance, coexist with all other spiritual substance in the mental
world.
The
Layers of the Mental World of Eternity:
The
spiritual substance, which is created into souls at birth, exists in layers
just as everything in the mental world exists in layers. There are twelve layers total in the mental
world of eternity. The first layer
exists of God as She/He is outside of Herself/Himself. That is to say, God’s existence in layer 1
should be perceived not as God Herself/Himself existing in layer 1. Rather, the existence of God that dwells in
layer 1 is only a form of God, which She/He created along with the entire
creation of the mental world of eternity.
(I must note that Dr. James does not refer to God as ‘She/He’ in his
book, The
Organic Mind. I prefer to refer to
God in this way for many reasons. One
being, God is often referred to as ‘He’.
While this may or may not be a correct way to refer to God, I prefer to
add an equal balance when referencing God’s name. This is why I use ‘She/He’ to refer to
God. This way, both sexes are referenced
equally. Personally, I do not feel God
is either gender, but I would feel awkward referring to God as ‘it’.) Layer 1 can be referred to as the Spiritual
Sun. This layer is the layer that gives
life to everything in the mental world of eternity as discussed before. The form of energy again comes in the form
spiritual light and spiritual heat.
These both give life to everything, including the mind. It makes sense that this is where the
creation form of God exists here because She/He is source energy for the
spiritual sun, which gives off flowing spiritual light and heat.
Layer
2, according to Theistic Psychology, is referred to as the “Heaven of Human
Internals.” The layer exists of the
human soul from conception to birth.
This layer, like layer 1, is also not perceivable or comprehensible to
humans. The reason for this is human
souls do not exist in Layers 1 or 2, nor do they exist in Layer 3. In other words, these layers are above human
consciousness. The only way for humans
to correspond to higher levels is through their co-presence with God, which
will be discussed in further detail later.
Theistic Psychology suggests that in Layer 2, immortal souls of unborn
or stillborn human embryos. For reasons
that could not be explained by Dr. James,
the founder of Theistic Psychology, the theory holds that the soul is formed at
conception from substances within the father’s semen. The physical body then is given from the
mother. Dr. James had based these findings
off the Swedenborg Reports.
Layer
3 can be referred to as “God’s Abode.”
In this layer, God manages all the layers below. The layer exists of the soul from birth to
eternity. Again, this layer is forever
unconscious to our own awareness.
Theistic Psychology claims that the soul is again inherited from the
biological father’s soul that is carried by correspondence in the semen and
it’s DNA. Dr. James
makes this suggestion again on the Swedenborg Reports. Layer 3 also functions as the source of all
our unique individual qualities and our own personal potentials. More or less, it sources the spiritual
substance that makes our souls eternally unique. Dr. James has referred to Layer 3 as an
immortal human plant since this is the layer where all immortal souls are
created unique. God does this by
creating our souls with an individual “DNA barcode,” which is derived from
substance in the biological father’s semen.
The
next three layers make up the three heavens in the Grand Human (see Fig. 2). Layer 4 is the Spiritual Mind and humans are
conscious in this level and all levels to follow. This layer can be referred to as the
celestial layer. It has three
organs that make up the human soul.
The organs are the affective, or 4A, the cognitive, or 4C, and the
sensorimotor, or 4S. Affective organ
correlates to emotions in the physical body as well as spiritual heat,
cognitive refers to thought as well as spiritual light, and sensorimotor refers
to sensations. This layers is the
internal spiritual, the internal rational, and the celestial rational. This is the highest level of heaven that
humans can reach after their natural lives.
Humans in this layer of heaven are quasi-omniscience through God’s
Omni-proprium that is willingly received in the affective organ in 4A. Layer for is known to Theistic Psychologists
as the third or celestial heavens. Here
live the “highest angels” and the “lowest devils.” Layer 4 remains unconscious to humans until
they go through resuscitation (this will be discussed later),
which occurs at the death of the physical body.
This layer, along with Layers 5 and 6 exist within the Grand Human. The Grand Human can be
thought of as the place where all heavens reside.
Layer
5 is a Spiritual Layer and the Spiritual Mind exits within it. This layer also has an affective (5A),
cognitive (5C), and sensorimotor organ (5S).
This layer is one degree lower than Layer 4. This layer remains unconscious until
resuscitation. It can be referred to as
second heaven or spiritual heaven. In
this layer, ‘heavenly angels” dwell.
This layer maintains the interior framework of materialism in our
natural mind (layer 8). There is a
relationship through correspondence, which exists amongst the two layers (Layer
5 and 8). This correspondence also
exists amongst Layers 4 and 7 and well as Layers 6 and 9. The relationship can be view as such (the –
represents a relationship through correspondence): 4-7; 5-8; 6-9. There is also a correspondence for each
individual organ in each layer. This is
demonstrated here: 4-7: (4A-7A,4C-7C, 4S-7S); 5-8: (5A-8A, 5C-8C; 5S-8S); 6-9:
(6A-9A, 6C-9C, 6S-9S). This will become
important when I began to discuss resuscitation and another
process related to resuscitation, known as regeneration.
In layer 6 is the Natural Layer of the
Spiritual Mind also with three organs: the affective (6A),
the cognitive (6C), and the sensorimotor (6C).
This layer is the lowest degree of the spiritual mind, which can be
referred to as the first or natural heavens.
The “good spirits” dwell in layer 6.
Though unconscious to our daily natural mind, Theistic Psychologists
believe this layer maintains the interior framework of rationality in our
rational consciousness, which is Layer 7.
This was previously demonstrated in more detail in the previous
paragraph. This layer as it corresponds
to Layer 7, as well as Layer 7A, 7C, and 7S, allows humans to construct
languages and institutions.
Figure 2. The three heavens are found in layers 4, 5,
and 6.
As
I stated earlier, Layers 4, 5, and 6 are heavens that make up the Grand Human. The Grand
Human is a place where we go after we become conscious in our mental bodies
(i.e. after our “natural lives”).
However, not all souls go to the Grand Human after death. Only souls who have completely altruistic
loves go to these three layers after death.
In the Grand Human, there are different communities
that exist within different organs.
These different communities correspond to different loves. For example, if a married couple enters the
Grand Human, they may live in the heart because that would be a community based
on conjugal love (i.e. the heart is a symbol for love). In addition, the layer you are in when you
die determines what community you will live in.
Since there are different levels of altruistic loves and there are
different levels of heavens, you overall loves determine what layer, what
heaven, and what community you will live in when you enter the Grand
Human.
Souls
who have hellish loves are not so fortunate after they die. They do not enter the Grand Human, but rather
an exact opposite entity known as the Grand Monster. Here people are placed in communities based
on their hellish loves. These layers are
-7, -8, and -9 (this will make more sense when I discuss regeneration). The highest hell is layer -9 with -7 being the lowest hell. Those who are in the higher hells control
those who are in the lower hells. Souls
torture each other and constantly attempt to make each other suffer more. Dr. James
describes this horrible place in his book.
In one lecture, he described how those who do not like to brush and
floss their teeth will swim in feces when they are in the Grand Monster to
satisfy their disgusting hellish loves.
When people are born, they inherit hellish and heavenly loves from their
parents, which make people susceptible to temptation. A vertical community
exists between the Grand Human, Grand Monster, and the Resuscitation Zone (a
place where we dwell until we enter into either heaven or hell). This is why people often feel they have a
guiding spirit or a demon haunting them.
This is also why people have temptation because hellish souls connect to
us via the vertical community and temp us with hellish loves. Theistic Psychologists recommend resisting
hellish loves at all times as to earn a place in the Grand Human.
We
now enter into the next 3 Layers (see Fig. 3). These layers consist of the natural mind
while the previous three consisted of the spiritual mind. Layer 7 consists of an interior, 7i and an
exterior, 7e (keep this in mind for the discussion on regeneration). It also contains three organs
(keep in mind the correspondence between layers 4 and 7): the affective organ
7A, the cognitive organ 7C, and the sensorimotor organ 7S. This layer is called the true “rational
consciousness” because it is the last layer to regenerate from in the natural
mind. It also contains spiritual truths,
which belong to 7i, from the Sacred Scripture, conscience, enlightenment, and
insight. Layer 7 is the locus of
reformation and regeneration.
Layer
8 is known as abstract materialism and is also in the natural mind. Again it has three organs (keep in mind the
correspondences between layers 5 and 8): the affective organ 8A, the cognitive
organ 8C, and the sensorimotor organ 8S.
This layer is also known as the sensual mind or the scientific
mind. It involves materialistic
abstractions of sensory experiences and information from Layer 9.This is a
layer where people are sensible, but are bound to materialistic areas of interest
such as religion and philosophy. Prior
to reformation, which takes place when we go from Layer 8 to Layer 7, this is
the layer comparable to our every day self.
In this layer is the person you think of when you form an idea of “me.” In this layer, we have inherited hellish
traits that become habits of life.
Layer
9 is the layer known as the Corporeal Mind and it is the last layer in the
Natural Mind. It again has three
organs (keep in mind the correspondences between Layers 6 and 9): the
affective organ 9A, the cognitive organ 9C, and the sensorimotor organ 9S. This layer is closest to the physical
body. It contains more inherited hellish
traits. Some of these traits include
selfish pleasure, extravagant entertainment, leisure, overeating, drug
addictions, spreading STDS, or being unreliable and lazy. Dr. James
thinks that many people in this layer are in denial of their selfish
loves. He also suggests that some people
may know it, but they may just enjoy it.
These are people who have very hellish loves.
Figure 3. The unregenerate
(external) and regenerate (internal) layers of the natural mind.
The
next set of three layers consists of the body.
These layers still exist in a mental state, they are not in a physical
state. Layer 10 is known as the
Spiritual Body. It is the protective
covering that contains all prior layers in the order that they were
discussed. This layer has two unique
sub-layers, There is the “spiritual
sensual” and the “spiritual corporeal.”
The first describes the above portion of the soul closet to the natural
mind, while the latter remain below and closer to the last three layers. Each of the sub-layers have corresponding
sub-degrees (i.e. 10A, 10C, 10S).
Layer
11 is the limbus covering, which is though to come from the mother. It also has corresponding sub-degrees (i.e.
11A, 11C, 11S). It contains all of the
previously mentioned layers in the order in which they were discussed. This layer is made from intermittent
spiritual-natural substances. This layer
does not disintegrate after death. We
have this covering when we die and we maintain the body we had at death. This is because they way we look to ourselves
in the physical is a mental representation of our mental self. This does not change after we become
conscience in our mental state.
The
last layer, Layer 12, is the physical body.
It is inherited from the mother as well.
The Physical Body had a natural sensual and a natural corporeal
component, each with corresponding sub-layers (i.e.
circulatory, respiratory, and the nervous-skeletal). The natural sensual includes the five sensory
systems and their physiological connections.
The natural corporeal includes the motor system and its neurological
connections. Each physical body is
connected to the entire physical world, just as everything in the mental world
exists as an entire mental world. This
layer is temporally connected to by correspondence to the mental body as well
as the mind. The body itself is made of
natural substances and therefore, it disintegrates at death.
Everything
acts through correspondence in the mental and physical world (see
Fig. 4). It makes sense then that
the affective, cognitive, and sensorimotor spiritual organs should
correspond to different units in the psychical body. According to Theistic
Psychology, the affective organ corresponds to the circulatory system. The cognitive organ corresponds to
respiratory system. Finally, the
sensorimotor organ corresponds to the skeletal and nervous system.
|
AFFECTIVE
circulatory
/ cardiovascular /digestive / endocrine |
COGNITIVE
respiratory
/ pulmonary circulation / diaphragm / thoracic cage / mouth |
SENSORIMOTOR
ORGAN nervous /
skeletal / muscular/ integumentary |
|
|
|
|
Figure 4. Correspondences
for the affective, cognitive, and sensorimotor organ.
Regeneration
and Resuscitation:
I
have referred several times to a process known as regeneration, the process
that lasts from the time we are born and until our death. Regeneration is a process that is directed by
our loves, which are either altruistic or hellish in nature. During our natural lives, we go through
battles that help of to determine our loves.
This process can be refereed to as spiritual combat. For example, one may be tempted to over-eat. By resisting this temptation, one chooses an
altruistic love rather than a hellish love.
Altruistic loves are loves that are only good and that benefit everyone,
not just the immediate people involved.
Hellish loves are the exact opposite of this. During spiritual combat, tests and obstacles
are presented to us. Temptation comes to
us in a variety of forms, trying to get us to choose hellish lives of spiritual
loves. It is up to us how we approach
spiritual combat, just as it is up to what loves we choose in the end. Spiritual combat lasts our entire
lifetime. It is when we choose
altruistic loves over hellish loves that spiritual combat works in our favor.
As
we learn more and more to choose altruistic loves, we facilitate regeneration. We can do this by self-witnessing. Self-witnessing is a process that involves
witnessing our actions, admitting when we are not following heavily loves, and
the using our co-presence with God to adjust our loves. Here is an example of using self-witnessing:
a man is at the store buying Tylenol because he had back pain. The long is really backed up because the
cashier is new and is trying to get the hang of things. All the man can think about is his back pain
and he starts to become angry with the clerk.
He says to himself, “What’s wrong with that idiot? When I get up there, I’m giving her a piece
of my mind!”
Before
he reaches the counter, he stops himself and remembers his friend told him
about the self-witnessing
process. He decided to try it. He realized what he was thinking was hellish
and that he lost self-control in having such a though. He thought of God and heard Her/Him as the
voice of reason in his head. He thought
about an alternative, heavenly solution to the problem. When he reached the counter, he looked at the
clerk and smiled. Then he said to her,
“I thought I overheard you co-worker saying this is your first day? Boy, I know what that is like. Sure is not easy. If it means anything to you, I think your
doing a great job. Much better then I
did when I had my first job as a clerk!”
Then, the young girl looked at him with a big smile on her face. She said, “Thank you sir. That is the nicest thing I have heard all
day. And I was thinking about
quitting!”
This
is a perfect example of how self-witnessing can lead to altruistic love. In this scenario, the man followed the
three-step process and in the end, everyone benefited. Self-witnessing is quite helpful in aiding
one through the process of regeneration. Theistic Psychologists recommend that people
use it as a daily routine. I have to say
that self-witnessing has been a very useful tool for me. I would also recommend implementing it into
your schedule.
The
regeneration process is quite complicated and it continues in a series of steps
all the way, until we undergo our second death (See Fig. 5). The unregenerate layers,
or external layers are Layers 7e, 8e, and 9e.
Layer 7e is known as Affective Humanism, Layer 8e as Cognitive
Materialism, and Layer 9e as Sensorimotor Corporeality. We began regenerating at Layer 9e, which is
the level we are at during childhood. As
we continue, we regenerate into level 8e during adolescence and then into Layer
7e when we become a young adult. These
are all external layers and we must
overcome
spiritual combat into order to regenerates the next layer.
Figure
5. The regeneration
process from birth up to the second death.
Once
we reach Layer 7e, we can continue in the regeneration process to layers 7i, 8i, and 9i only if we have reached Layer 7. This is done by choosing purely altruistic
loves that lie within Layer 7. Even if
we have altruistic loves that meet that place us in Layer 8, we cannot continue
in regeneration. If we do reach Layer 7,
we continue to regenerate into our regenerate mind. This process begins when we are mature adults
with Layer 7i. All layers involved are
internal layers and they include Layer 7i as well as Layers 8i and 9i. Layer 7i is known as Affective Theism, Layer
8i as Cognitive Mysticism, and Layer 9i as Sensorimotor Innocence. After 7i, we carry on to Layer 8i. By the time we reach Layer 9i we are in our
old age. This is when we began to
prepare for death.
Internal
layers are quite different than external layers. Eternal layers are layers that exist only in
the unregenerate mind and it is impossible to reach heaven in the unregenerate
mind. Those who do not regenerate into
internal layers do not have purely altruistic loves. Those who do regenerate into internal layers
have an understanding of altruistic love.
They understand that they must love only the good in people and not the
bad. In addition, they have no desire
for materiel goods.
If
we do not continue regeneration into Layers 7i, 8i, and 9i because we have
hellish loves, we continue in the unregenerate mind. The different layers that we continue in
determine where we go in the Grand Human and the Grand Monster. If we
regenerate to Layer 9e, we go to Layer -9 in the Grand Monster. Regeneration to Layers 8e and 7e correspond
to Layers -8 and -7 respectfully. Layers
-9, -8, and -7 are all in the Grand Monster as previously mentioned. Regeneration to Layers 7i, 8i, and 9i
correspond to Layers 6, 5, and 4 in the Grand Human respectively.
However,
we must go through another process before we can enter the Grand Human or the
Grand Monster after we die. This process
can be referred to as resuscitation.
While we are alive in our physical body, we are in the resuscitation
zone. We are unaware of this because we
are not conscious in our mental body.
After the death of the physical body, we become aware that we are in the
resuscitation zone. During this time we
are still going through the regeneration process. People from other layers (Layers 6, 5, and 4
[Grand Human]; Layers -9,-8, and -7 [Grand Monster]) can meet you in the
resuscitation zone to help guide you through resuscitation. They do this through correspondence in the vertical community.
Souls are always able to do this; we just become mentally conscious of
it once we have died our first death. Souls
in the vertical community can also relate to humans who have not yet resuscitated
yet. As souls communicate/make contact
with one another through the vertical community, they do just the same with
those in the physical world. The vertical
community can be seen as a way for souls to travel through correspondence
between discrete layers in the metal world of eternity.
The
first death refers to the death when the physical body is legally declared
dead. Resuscitation is a 30-hour process
that occurs in the resuscitation zone after the first death. More specifically, it is the surgical
separation of the physical body and the mental body. During these thirty hours, we determine our
ruling love. Our ruling love is a love
that over rules all our other loves. It
is a very powerful love and can be either heavenly or hellish in nature. Once one discovers what their ruling loves
is, they become aware of what layer they have regenerated to. Often times, people do not know what their
ruling love is until they resuscitate.
Once we determine our ruling love, all loves that do not correspond with
the layer of our ruling love are diminished and we become a full embodiment of
the layer we are about to enter. The
final choosing of the real love takes place during the second death. After the second death, one travels to either
the Grand Human or the Grand Monster to the appropriate layer as determined by
their ruling love.
The Grand Human and Grand Monster:
Once
in the Grand Human or Grand Monster, we are full conscious in our mental state
and our life in the mental world of eternity.
Since life in the Grand Monster has already been mentioned, I will take
the time to embellish on life in the Grand Human. Life in the Grand Human is thought by Theistic
Psychologists to be quite an amazing experience, especially considering you
have become fully consumed in the reality of mentality. In the Grand Human, people are able to be
anywhere or do just about anything mentally.
For example, if the was a small community in the liver and someone wanted
to visit someone, all they would have to do is think of their friend in the
next liver cell and they would be with them.
If
you are quite attached to your animals, do not fret. You can create a mental Fido that would be
just as real as your physical furry companion!
In fact, Dr. James is working on creating his two cats in his mental
world. In addition, food will be
absolutely delicious in the Grand Human.
Just imagine being able to prepare anything you can think of, literally! The only downfall is that you will only be
with loved ones in the Grand Human if you share the same ruling love. If not, you can visit them through the
vertical community, but you would not be able to live with them in the same
community. The logic behind this is that
people are placed in different communities in the Grand Human based on the level
they regenerated to (See Fig. 6).. However, Dr. James
testifies that once in the Grand Human, things of this nature will not be as
heavy an issue as they seem to be now.
Figure 6. Different members of
different communities reside in various places in the Grand Human or Grand
Monster.
The
Grand Human, the Grand Monster, and the resuscitation zone all exist in the Mental World of
Eternity. The Mental World of
Eternity exists outside space and time, in a complex mental matrix that has no
end. Eternity, according to Theistic
Psychology, is an entity that has no end, but does have a beginning. The beginning of the Mental World of Eternity
came into mental existence when God created all mental layers. Since the Mental World of Eternity exists, it
does not take form as the physical world does.
Things in the mental world do not have a shape per se, rather there are appearances
of shapes. The best way to visualize
this is to think of a dream. In a dream,
we experience shapes in a variety of forms.
While we visualize shapes that form together to create a dream world,
the dream world does not physically exist.
The same can be said about the mental world of eternity. While we perceive shapes that form together
to create the perception of a mental world, what we see does not actually physically
exist. For example, the Grand
Human and Grand Monster appear to be shaped as a human
and a monster, but they actually do not hold any shape. We only perceive them as having the shape of
a human or monster.
As
humans who are not conscious in the mental world, we can understand the concept
of eternity only once we have reached Layer 7.
Until then, we can only understand it as Layers 8 and 9 allow. For example, eternity can be explained
scientifically. These scientific
explanations correspondence to Layer 8, just as scientific thinking does. Some examples of scientific explanations to
eternity are as follows: the modern theory of
relativity provides a physical description of the universe in which
the past and future may exist alongside the present. Other scientific theories of consciousness
such as space-time theories of consciousness propose that the space-time
continuum permits consciousness.
Religion
also attempts to answer what eternity is.
Again, this would constitute as thinking of eternity in terms of Layer
8. Some examples of how religion
attempts to explain eternity are as follows:
Augustine of Hippo
wrote that time exists only within the created universe, so that God exists
outside of time; for God
there is no past or future, but only an eternal present. Related to 'eternal life', the biblical
revelation first indicated man as a special being created to grasp the
abstract concept in contrast with the lower animal world which did not have the
ability to understand the concept of "eternity".
As
formerly mentioned, mental states have a cause effect
relationship with physical states.
These relationships can be best understood by something called mind-body correspondences.
Just as mind-body correspondences suggest, the mind corresponds to the
body with the mind acting as the cause that creates an effect in the body. Mind body correspondence are crucial for
understanding ourselves, others, and the mental world. Mind-body correspondences are thought to be
universal. That is to say, Theistic
Psychologists hold to the notion that the interpretation of any given
mind-body correspondence will be the same at any given place or time in the
universe.
To
help you better understand mind-body correspondences, I am including below the
results of a mini experiment I performed in October 2008. The experiment was conducted as follows:
Design and Procedure: I
created a list of mind-body correspondences made up of common, well-known
mind-body correspondences. The other half
of correspondences in the list were simulated by me. This was done to see if participants could
interpret the correspondences giving an answer similar to the actual meaning of
the correspondence. In the first
sub-experiment, my boyfriend, Ben, served as a participant. I read him the body component of the
mind-body correlation, which can be referred to as the Body Activity. After hearing a Body Activity, Ben was asked
to give the appropriate Mental Correspondence.
I then compared what he answered to the Mental Correspondence written on
my list. What I found was that we both
had very similar answers. When I shared
my results with Dr. James, he concluded that this was natural since mind-body
correspondences are universal.
I conducted a follow up experiment to further
test the universality of mind-body correspondences. I used the same list of words, but this time
my brother, Bobby, participated. I
followed the same procedure as in the first experiment. What I found was that my brother had answers
that were very similar to the Mental Correspondences on my list, although he
had quite a few errors. I concluded from
this that mind-body correspondences are not completely universal.
Dr.
James offers the suggestion that newly invented or rare mind-correspondences
will still be universally understood despite cultural or geographical
differences. In response to this, I ran
one last experiment. Bobby participated
in this experiment. He was asked to give
the Mental Correspondences to each Body Activity I read to him. This time, the list of correspondences I used
was one that I generated myself. I had
never read the mind-body correspondences to anyone. Bobby was the first person to hear them. I tried to make the correspondences as
cohesive as possible, so that they would not be mentally challenging. What I found was that Bobby’s performance had
significantly declined. This indicates
that not all mind-body correspondences can be understood universally. The findings do not suggest that all
mind-body correspondences mean something different. However, the meaning may not always be easy
to interpret universally. Considering
what I have determined from my experiments, I recommend that more in depth
experiments be performed on the topic of universality and mind-body
correspondences. Below is the data from
my study:
Body Activity Mental
Correspondences
|
She’s just
having a blonde moment |
Actual
Correspondence (AC): She is experiencing a brief moment of stupidity |
|
|
Bobby’s
Response (BO): She’s being dumb |
|
|
Ben’s Response
(BG): She is dumb right now |
|
|
|
|
He bit my head
off |
AC: He was
angry with me |
|
|
BO: He was
verbally aggressive |
|
|
BG: He was
super mad |
|
|
|
|
Her looks could
kill |
AC: She was
really mean |
|
|
BO: She is
deadly attractive |
|
|
BG: She was
scary |
|
|
|
|
She was as red
as a tomato |
AC: She was
embarrassed |
|
|
BO: She was
embarrassed |
|
|
BG: She was
embarrassed |
|
|
|
|
He’s just
blowing off steam |
AC: He’s
ridding of his anger |
|
|
BO: He’s
calming down |
|
|
BG: He was
super mad |
|
|
|
|
She’s a real
brain |
AC: She is
smart |
|
|
BO: She’s
intelligent |
|
|
BG: She’s
genius |
|
|
|
|
He was a cold
fish |
AC: He showed
no emotion |
|
|
BO: He’s stupid |
|
|
BG: He was
unfeeling |
|
|
|
|
She was dried
up like a prune |
AC: She was
bitter and pessimistic |
|
|
BO: She was
aggressive |
|
|
BG: She was old |
|
|
|
|
He was a hot
head |
AC: He was
egotistical |
|
|
BO: He was
angry |
|
|
BG: Stuck up |
|
|
|
|
She was as
sharp as a razor |
AC: She was
really intelligent |
|
|
BO: She was
witty |
|
|
BG: She was
super smart |
|
He was a real
zombie |
AC: He had no
feelings |
|
|
BO: He was
dead-minded |
|
|
|
|
Her head was a
big as a dinosaurs |
AC: She had a
big ego |
|
|
BO: She was
ugly |
|
|
|
|
You have to
walk on hot coals with him |
AC: He is
easily irritated |
|
|
BO: He is
sensitive |
|
|
|
|
She’s as bright
as a bumble bee |
AC: She isn’t
very smart |
|
|
BO: She isn’t
smart |
|
|
|
|
He would walk
naked in public |
AC: He has no
shame |
|
|
BO: He doesn’t
care |
Theistic
Psychology vs. Religion:
Theistic
Psychology has many defined beliefs, as you now can see. However, Theistic Psychology is not to be considered
a religion. Religion consists of a belief
system, while Theistic Psychologists beg to argue that their theory is
scientifically sound. Religion, or
thinking in terms of religion, is correlated to Layer 8, according to Theistic
Psychologists. People in Layer 8
cannot fully understand the scientific truth found in Theistic Psychology. This science goes beyond the idea of religion
because it is sourced from scientific theory.
While religion can be viewed as the greater good, Theistic Psychology
would then be the greatest good. Currently,
science does not allow for a definition of God, or heaven and hell. Scientists say that these things cannot be
proven scientifically. They must not
know then, what Dr. James
has discovered in Theistic Psychology. Dr. James
has figured a way to define the divine and intimately relate science and
theism.
Theistic
Psychology and Education:
Considering
there may be scientific proof for Theistic Psychology, the question arises as
to whether or not Theistic (or Mental, since they are equivalent) Psychology
should be taught in schools. Here I
discuss Theistic Psychology and my opinion on whether it should be taught in
schools. I will state the question at
hand and then share my opinion afterward.
The
first question: If mind-body
correspondences are found to be scientifically universal, should they be taught
in schools? My opinion is no, and I say
this for three reasons. I believe
mind-body correspondences are subjective.
However, if correspondences are found to be universal, I feel that they
should be taught in schools as part of biology and/or psychology. If correspondences are taught in schools they
may aid in increasing mental awareness, helping people to connect, and teaching
people something against the grain.
Correspondences have the potential to help people understand their connectedness
in the mental world of eternity. This is
important because people will become more loving, understanding, and
spiritually connected.
The
next question: should self-witnessing be taught in schools? My opinion is yes, because self-witnessing
has proven to be extremely helpful in my life.
The process is enlightening, allows for self-improvement, and enhances
our overall quality of life. The big
question is whether Theistic Psychology should be taught in schools if found to
be scientifically accurate. My opinion
is yes, under one strict condition.
Theistic Psychology should be taught in schools just as any other
science. There should not be a large
focus on Theistic Psychology, nor should the importance of the theory be
minimized. The only problem is some
people might not agree with Theistic Psychology and teaching it in schools may
cause controversy.
As Theistic Psychology is a dualist
science and science taught in schools holds monist ideas, may concepts in
Theistic Psychology are considered unacceptable in the world of science. For example, the medical definition of heaven
and hell, as it is defined by the ruling loves ones acquires in life, is a concept
that is unlikely to be accepted by most scientists today. However, I personally feel that the Theistic Psychologists’
scientific definition of heaven and hell should be accepted scientifically. I feel this way because these definitions
have been acquired from data that was collected using scientific method and rational.
Since Theistic Psychology is based
off sound scientific evidence, I propose that what I have included in this
paper is just as likely as any other scientific theory. The only thing I do not agree with in The Organic Mind
is the claim that spiritual substance is derived from the father’s semen and
the limbus is received from the mother’s egg.
I can see how this may be a possibility, considering how sperm enters
inside the egg to fertilize the egg.
This way the sperm is internal to the egg as the soul’s layers are
internal to the limbus. However, I do
not feel there is ample evidence to support this claim. Future studies are required to further
investigate the issue. Perhaps more can
be understood about these relationships through the study of correspondence.
Overall, Theistic Psychology is a
promising subject. It offers a fresh
perspective to science as well as religion.
I have personally gained a lot of personal insight from studying
Theistic Psychology and I feel other might as well. Following are the main concepts that I find valuable
regarding Theistic Psychology. Theistic
Psychology is a science that allows one to explore the concept of a loving God,
a life outside of the physical world, and one’s own spirituality by scientific
means. The topic is original, unique,
and opposing to the scientific norm.
Through Theistic Psychology, one can begin to learn who they really are
through their loves. Those who truly
wish to be the best person they can be are able to do so by following the guidelines
of Theistic Psychology. Theistic
Psychology also allows one to deepen their relationship with God. This is why I feel Theistic Psychology is
such an important, helpful subject. I
suggest personally studying The Organic
Mind as to gain insight on the fascinating topics of Dr. James’
theory of Theistic Psychology.