The Mental World of Eternity: A Theory

Authored By: Miss Samantha Raie Olejniczak

University of Hawai‘i at Mānoa

Fall 2008: Generation 28

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An Introduction to Theistic Psychology


            Theistic Psychology is a form of psychology founded by Dr. Leon James, a psychology professor at the University of Hawai‘i at Mānoa (UHM).  Dr. James continues to study and teach Theistic Psychology at UHM today.  Theistic Psychology bases its theories from a dualist perspective.  Dualists believe that the mind and body are two separate entities.  According to this theory, there exists a mental world as well as a physical world.  Both worlds are thought to be governed by God, hence the term ‘Theistic Psychology’.  Since Dr. James began his work on Theistic Psychology, information on the topic has greatly expanded.  I have included below the most current information on the topic.    


 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 University of Hawaii at Mānoa.  Dr. James teaches mental psychology using his book, The Organic Mind.  I have been fortunate enough to take the class and in doing so, have become much more enlightened on the topic of dualism and how it can exist in science and in all other aspects of life.  Many things I have learned in this class have altered my way of thinking, taking me to places I would have thought to go without the instruction of the course.  I believe that while many things though in the course are subjective to argument, the teachings of Theistic Psychology are just as likely as any other theory.  What is better about this information is that it is new, different, and daring.  All of these qualities make learning the material rather interesting and at times, down right entertaining.  I must admit, I could entertain my mind for hours on some of the suggestions made by mental psychology.


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. 








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.




circulatory / cardiovascular /digestive / endocrine


respiratory / pulmonary circulation / diaphragm / thoracic cage / mouth



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". 


Mind-Body Correspondences:


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:

Text Box: Mind-Body Correspondence: Experiments 1 & 2




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

Text Box: Body Activity			Mental Correspondence	Text Box: Mind-Body Correspondence: Experiment 3





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. 


My Thoughts


            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.