Living in the present without a sense of time beyond the moment and the seasons has been experienced as a timeless ultimate—by hunter-gatherers. The philosopher Wittgenstein wrote of this experience. The redefinition of the concept of the empirical and related aspects of metaphysics in the division Theory of being, affirms that the two senses of ‘ultimate’ suggested by the sense of timelessness and an actual ultimate are not essentially distinct

Introduction

Why transformation?

The occasion to take up transformation is this—transformation is intrinsic to being. Additionally, transformation is necessary to the completion of the Ideas. I.e., Idea as a mode of being is essentially incomplete

Kinds of transformation

Virtual transformations: ideas

It has been seen that ideas are a kind of transformation. This is especially true in materialism where the acquisition of an idea, even when not by creation, requires some change in the state of the organism e.g. the brain. Ideas may be an adventure—an exciting kind of transformation. Certainly, the Theory of being—its discovery, development, elaboration and application—has been experienced as an adventure

Actual transformations: transformation of the organism and of identity

In themselves, however, even though they may reveal an ultimate, ideas remain incomplete. Actual transformation of being—of organism and identity—remain unfulfilled. Ideas may be regarded as virtual transformations while transformations of organism and identity are actual

The distinction between virtual and actual transformation is of degree rather than kind

The claim is obvious and is easy to illustrate

The idea is the place that all transformations are appreciated

The idea in itself may be seen as a limited form of transformation. However, it is in ideas that all transformations, virtual and actual, are appreciated. Additionally, while the traditional concept of the idea as involving at most limited physical transformation, this concept is a limited concept of the idea. In the ultimate potential of even a limited being, the distinction between virtual and actual transformations evaporates. Further, the idea is the essential place of participation of the individual in the world, in the ultimate, in even the most violent and most physical or material of actions

In order to make a point, the occasional and traditional concept or intuition of the idea as disembodied is occasionally allowed in the following paragraphs

Transformation without ideas?

Since ideas are the place that actual transformations are experienced, transformation without idea is empty. If an actual transformation involves change of identity it may be questioned whether it is in fact a change of an organism with a continuous sense of identity. It is shown in Theory of identity, that there is some more inclusive organism whose identity is comprised of a range of identities that include the identity of the original organism so that there is in fact a recognition of continuity even through radical change. This idea is not strange for it is further shown that what is experienced as one identity is simultaneously an interactive accumulation—a community—of identities: even in continuity there is variety and the experience of distinct identity may be an extreme of variety in a continuum

The requirement for full transformation

Just as Theory of being flows from Metaphysics and originally from the idea of being, Transformation flows from the Individual (i.e. from being.) Although Ideas provide suggestion, are the place of meaning and make search effective, they are not sufficient to full transformation of being. Full transformation requires experiment and action. Still, the notions of pure experiment and pure action are, according to the theory of identity developed earlier, approximations to the edge of a continuum

Mere technological change is secondary

There is also an interest in ‘material’ transformation, for example technological or agricultural change. This, however is not the primary interest in Transformation

However, technology may merge with organism and identity

Artificial intelligence and artificial life make the case. It should be remembered that the ‘artificial modes’ are not restricted to computer programming but to design, evolution, experiment, and tinkering with software-hardware combinations. These may occur simultaneously and at a variety of levels of reflex / interaction

History of transformation as a source: kinds and approaches to transformation

Transformation seeks support in History of transformation—prior experience in being and becoming—and in ideas and action but is ultimately without complete foundation outside itself. This is good—and necessary... for foundation is something that is other and regarding ultimate being in itself, there is and can be no other

History of transformation is taken up in the next chapter

Aims of transformation

Summary of aims

1. Engagement in realization—of the ultimate… working out of the highest ideal

2. Illustration of the Theory of Being

3. From Theory of being and History of transformation to develop and synthesize approaches to transformation. To work out a minimal and covering sequence or system of actions or experiments toward the goal of realization (a covering sequence shall be one that covers or attempts to cover all modes of transformation)

4. A final aim is to contribute to the history of transformation

The aims of transformation

The following aims shall be approached in interaction

Engage in a path to realization of the ultimate

The aim of transformation as part of the journey is to engage in a path to realization of the ultimate. The possibility that an individual will realize this is shown in Metaphysics which further shows that some ‘occurrence’ of that individual will necessarily make the realization. The Theory of identity shows that the realization has meaning in the sense of significance. In Vedanta, this realization is known as the identity of Atman and Brahman

Since, in the normal sense of ‘individual,’ realization of the ultimate is possible but not given, the logical aim of transformation for the individual cannot exceed engaging in paths to realization… The essential idea may be stated, An Individual is ultimate but an individual may realize the ultimate

A related aim is to work out possible forms of the realization as The highest ideal or, at least, a significant ideal. This includes working out intermediate forms that start at the immediate, i.e. the here-and-now

A theme of the chapter, The highest ideal is that that ideal is not given to the individual and that to think that it may be is a kind of substance or essentialist thought. The tension between the ultimate as a state and as a process suggests the possibility of paradox that may require working out

Illustrate the Theory of being

A second aim is to illustrate the Theory of being. A related aim is to attempt experimental demonstration of the fundamentals of the theory. This will be of value even if the proof of the fundamental principle is accepted. The doubt that remains regarding the proof is not of its validity when it is under review. Rather, doubt occurs when that proof is in the background and the doubt occurs because of the novel yet exquisitely economic nature of the proof whose central idea was to look away from this cosmological system and to look, instead, at all being and absence of being. The doubt is aggravated by the recognition that ‘so much is obtained from so little.’ Perhaps, after all, it is not true that ‘so much’ has been obtained because it is knowledge of possibility and necessity of realization and not realization itself—that ideas alone may be experienced as empty relative to actual transformation

From Theory of being and History of transformation to develop and synthesize approaches to transformation. To work out a minimal and covering sequence or system of actions or experiments toward the goal of realization

A third aim is to develop some approaches to transformation from the Theory of being, especially Metaphysics, Theory of identity, Cosmology, and Human world in interaction with approaches from the History of transformation and actual deployment (the first goal) as experiment. This aim has two aspects—first, a working out of details of the path of realization and, second, it is hoped, contribution to the history of transformation

A related aim is to review topics from Human world and from a History of transformation for sources of transformation and to synthesize a system of ‘experiments in transformation’ from these sources. Topics from Human world include the nature of organisms including genesis, interaction and ecology; questions about the nature of human being; questions about the nature of mind and psyche and the basic meaning and role of ‘feeling;’ the mental functions and the intuition; growth, personality and commitment; the meaning and nature of imagery and language with depiction as a special but significant case; and exceptional achievement—its nature and dependence on ability, nurture, habit, drive, and other factors including circumstance. Here are some ideas from History of transformation (1) Western ideas including the Greek ideal, Freudian and other conceptualizations of growth; mystics and saints. Shamanism; other systems that date back to prehistory; (2) The shamanic or journey-quest: its original and later variations as approaches to states of insight including hallucination and to transformation of personality; (3) Indian systems—Samkhya, Yoga, Bhagavad-Gita and its four yogic systems (Raja, Gñana, Karma, Bhakti,) Vedanta; the voice of the Vedas and the Upanishads; Buddha… States of psychic sensitivity, sometimes called altered states, shall be reviewed with respect to nature and types of state, sources, methods and cultivation, kinds of method or approach, enhancing or inducing, uses of such states in transformation, sensitivity and personality of individuals, savant modes and theories

An aspect of the immediately foregoing, again in interaction with actual deployment, is to work out a minimal and covering sequence or system of actions or experiments toward the goal of realization

A final aim is to contribute to the history of transformation

From Theory of being and the history of transformation, to complement, modify, add to and complete the historical approaches to transformation

History of transformation

This chapter is a brief review of some classic modes that share in the goal of transformation

Aims of a study of history of transformation

1. To review traditional ideas for use in transformation

2. To provide foundation for a synthesis of the variety of approaches. This goal is further taken up in Basis and theory of transformation

Traditional systems

Western systems

Greek ideal; mystics and saints; the spiritual traditions of Judaism, Christianity and Islam; Freudian and other conceptualizations of growth—deterministic and indeterministic

Shamanism and other systems that date back to prehistory

The shamanic or journey-quest: its original and later variations as approaches to states of insight including hallucination and to transformation of personality. Black Elk, Mircae Eliade, Weston La Barre, Richard K. Nelson—Make Prayers to the Raven—1983, Hugh Brody—The Other Side of Eden: Hunters, Farmers, and the Shaping of the World—2000, Joseph Campbell—Primitive Mythology: The Masks of God—1959, Richard Evans Schultes and Albert Hoffman—Plants of the Gods: Their Sacred, Healing and Hallucinogenic Powers—1992, …

Indian systems

Veda and Upanishad; Bhagavad-Gita and its four yogic systems—Raja, Gñana, Karma, Bhakti yoga; Samkhya, Yoga; Vedanta; Buddhism—reflection on the noble truths and experiments with the eight fold way

States of psychic sensitivity

Recently named ‘altered states’ and regarded with mystery

‘States of psychic sensitivity’ may suggest something localized to perception. Therefore, it should be kept in mind, first, that there is no restriction of to any ‘compartment’ of mind and all of cognition and emotion is included and, second, that it is implicit that—as the discussion below will show—‘body’ and ‘mind’ are equally engaged

Similar considerations are relevant for the Traditional systems. As examples the transformations of the mystic, the yogi, and the shaman involve the body—the part of the individual that is often regarded as ‘not mind’—in degrees that may be extreme

Nature and types of state

Nature and types of state and characteristics including dreams and hypnotic states, visions and other forms of psychic awareness whether arising directly from the psyche—including of course the unconscious—or indirectly from the world

Sources, methods and cultivation

Sources, methods and cultivation e.g. focusing dreams and their integration in awareness; cultivation of other states in the present and over time; cultivation, idiosyncrasy and opportunity

Kinds of method or approach

Kinds of method or approach including meditation and isolation of the psyche, suspension of judgment, exposure to archetypes through dream-eliciting the unconscious-symbol-Art-myth-Faith—and consequent cognitive-emotive integration, contemplation and focusing of psyche, induction of states in groups and or by, variously, shaman, priest or pontifex and…

Enhancing or inducing factors

Enhancing or inducing factors such as physical isolations and deprivations, physiological alterations of state from exposure, shock or trauma, pain, fear, crisis, anxiety—imposed or volitional and purposive, exertion and exhaustion, march, rhythm and dance, inaction, fasting and diet (Ayurvedic medicine does not distinguish food, drink, medicine, drug,) alteration of or extremes in environment

Uses of altered states in transformation

Uses of such states in awareness and discovery, transformation of self, personality and in e.g. healing of the person i.e. of psyche-soma (kinds and examples currently omitted) and, methodologically and opportunistically, through concepts of growth enhanced by the Theory of being in transformation of being; cultivation of perception

The sensitive individual

Sensitive individuals, relation to disturbance—that relations are contingent rather than necessary; personality or disposition and state. Individual and group approaches to transformation of personality; splitting; social action and transformation (of self and society)

The savant

Savant, modes and theories, relation to developmental deficiency—that any such relations are not necessary; relation to states and dispositions to states of psychic sensitivity; experimental inductions of the savant syndrome in normal individuals; possibility of cultivation

There may be wishful thinking involved in the thought that all persons have un-liberated and savant-like abilities that are locked in by ‘normal, balanced development.’ However, there is growing evidence that ‘normal’ abilities are capable of savant-like development. Much of this evidence concerns accidents such as stroke which debilitates a part of the brain and may so free another part. There are reports of experiments with magnetic fields that confer temporary savant-like behavior. Yet, it is important and fair to remember the alternate explanations to savant-ability: compensation and randomness. Perhaps the savant cases represent all modes of explanation, possibly in combination

Meditation

The following requires to be improved

Theory

Yoga is union with the ultimate, with Brahman. There are various ‘Yogas’ of which only a few are mentioned here (for details on meditation, Yoga… see http://www.horizons-2000.org.) Meditation is an aspect of Yoga—Raja Yoga one of the four Yogas of the Bhagavad-Gita, the way through introspection and inner ‘journey’ through quieting the ‘ruffles on the surface of mind.’ The Vedanta is the source of the idea of the identity of Atman and Brahman. Samkhya describes the ‘dynamics’ of bondage and release

Preparation, Minimizing Distraction

Preparation: stretching, relaxation, Hatha-yoga… Fixed time: 20—60 min; regular… Nature / altar… Letting go: suspend judgment, accept, let go, unmask (true nature), surrender

Meditation Techniques

Goal—Quieting, Cleaning, Emptying of Mind… of chaos, voices and static

In the following, The Miracle of Mindfulness, Thich Nhat Hanh, 1975 and other sources have been useful

Sitting… Sit upright: think ‘sitting here is like sitting on the Bodhi spot…

Practice mindfulness on your work… or Presence… Mindfulness is the miracle by which we master and restore ourselves

Breathing… Breath is the bridge which connects life to consciousness… unites body to thoughts. Practice consciousness and control of all aspects and rhythms of the body-breathing

Also… Sound: mantra, prayer, music, drum and rhythm. Vision: focusing on a visual image. Touch: rosary. Body: breath, sitting, accepting discomfort. Intermediate goals: achieving a single point of pure focus, pre-conceptual mind; expansion of awareness, stay with awareness-in-the-present, exploration of mind exploration, mindlessness… and mindfulness, dimensions for expansion—body, mind, world

While sitting, meditate with awareness on breathing… After 10-20 minutes, your thoughts will have quieted down like a pond on which not even a ripple stirs …or substitute counting and following breath

Why Meditate

Rest

Mindfulness of the mind

Presence… Meditation reveals and heals. The water clearer, the grass greener

I am awake… Buddha

Practice leads to no-mind and meditation-in-action, the ‘Zen of…’ extraordinary and mundane activities… Auras, vision, being… Mindfulness: ‘We are the result of all that we have thought,’ and ‘Work out your salvation with diligence.’ Separation / immersion and creative process

Shared meditation

Walking Meditation

Walking: immersion, being-in-the-world … Cultivated and in balance with sitting meditation, reminders for each day, a day or event…

Includes: Staying in the present despite discomfort, anxiety, fear but avoiding—by allowing them without resistance, even to the image of the other’s image of the self, i.e. object relations—a cascade of negative associations and cycle of self-judgment, waiting for and knowing there will be ‘no-mind’ and positive acceptance, feeling, thought and action. Being one’s full self in the presence of others and in all situations: work and difficult relationships, avoiding entry into negative cycles of self-judgment, meeting people, automating this response

Vision-Quest

See http://www.horizons-2000.org for details

Hero’s story

In one Native American tradition, under the guidance of the initiated (‘elders,’) with preparation: four days spent in a self-selected ‘good medicine’ area, a ten-foot sacred circle without outside stimulation, food or friends… ‘Finally the mind makes way for confrontation with the true self’

Basis and theory of transformation

Outline of basis and theory of transformation

Discipline; crises and catalysts

Right ideas, action, ways and ends

Projects—cumulative change and transformation in identity

Virtual and actual transformations

At outset it is significant to note that not all transformations, virtual or actual, appear to have foundation in knowledge. There is, however, no significance in being to changes that are not—ever, even by indirect effect—registered in experience. Therefore, the apparently baseless transformations must have bases in intuition or the unconscious. These forms exist, may be recognized and cultivated

A first source of transformations is the History of Transformation, above

Growth

Understanding of function and growth (biological—of the organism; of Mind—psychology and personality, of the unconscious, of human Possibility, and of language, morals, faith, society, civilization and history) provide grounding in the immediate world

These considerations may channel initial direction. The following may provide goals or destinations

Theory

The theories of being, object, identity, logic, cosmology, feasibility, morals, and Faith provide possibility, ambition, goals, and means (dynamics) for transformation

Dynamics of Being

‘Dynamics of being’ is an approach to transformation in which, with bases in the foregoing, the following steps are repeated or iterated (1) experiments are undertaken, (2) outcomes are interpreted and modified (enhanced) experiments are conceived. The intent of the dynamics includes but is not limited to an incremental negotiation of normal limits

Detailed development of the dynamic

The structure of the dynamic may be inferred from the indeterministic-selective character of the process. However, the common elements of the structure emerge from the examples. The elements are as follows. (A) There is awareness that change is desired. Alternatively, an awareness arises that there is already an immersion in a process of desire and change. (B) Prior knowledge, study may provide an initial direction or, perhaps, an initial goal. (C) The individual undertakes informed experiment. (D) Actual outcomes are compared against expected ones. (E) Repeated experiment and, if needed, independent ‘research’ provide data on relations between action and outcome. In other words, patterns are seen and used. (F) The individual becomes aware of the process and may cultivate it. (G) Meanwhile further goals now appear feasible. Alternatively, new opportunities enter into awareness and may be adopted as goals. (H) The process and the context are now experienced as dynamic; the process may continue and the context grow… (I) The dynamics becomes dynamic, enters the unconscious, is integrated into the intuition, becomes part of the individual (a latency becomes actual,) is applied to being itself… in which process the individual undergoes (simple) transformation. Note that there is no particular significant to the number of steps; rather, the ‘steps’ lay out a process of learning. Also note that the here rather drawn out ‘method’ is similar in its outlines to numerous others that have been outlined in the history of thought and action and may be taken as including or typifying the many. How is that possible? Any ‘method’ that accounts for the indeterministic-selective character of change and includes that element applied to ‘method’ itself including emergence of awareness of a context and reflexive application, may be taken as archetypal of method

The examples are arranged into four overlapping topics, I. Identity, personality, and charisma. II. The mental functions. III. Awareness, self-awareness. IV. Body, healing, medicine

Twenty-one examples of the dynamics

The Dynamic is an approach to transformation. The examples are real and are provided, first, to illustrate the approach, second, to show that significant outcomes are possible from ordinary beginnings, and, finally, as possible beginnings—as an anchor in the present—to a Journey in transformation

Identity and personality. Charisma

1. Dynamics of identity. The normal dynamics of identity requires step-wise similarity and continuity; over time, however, identity may be maintained even though there is no material identity. The general dynamics is the normal dynamics enhanced by integration of identity. This thought suggests a variety of experiment

2. The phases and issues of a life. Experience, learning and substance at various levels

3. Interpersonal dynamics and its reflexive evolution. Self–observation and consciousness; evolution of reflexivity and agency… Cultivating awareness of consciousness, its contents, its varieties, its dynamics including relations to events in the ‘external world’ and to other mental phenomena including the unconscious

4. Dynamics of relationships. Love, society, influence… Dynamics and evolution of shared projects

5. The elements of an individual life and relation to the universal—and their integration. The modes of being: nature, society, mind and the universal; the modes of process: action, dynamics, evolution; the modes of relationship: caring, meaning, force

6. Personality dynamics. The crux—a fixity and freedom in patterns of feeling and behavior in relation to self, world and others. In this dynamics, thought is important but feeling and potency are at least equal to and to be integral with thought. The following dimensions open up. (A) Approaches to presentation and energy: preparation with openness, interpretation—individualism vs. mutualism, anticipation and transformation to advantage, lack of anticipation and use of detachment, use of mood in general to advantage, flow. (B) Risk: opening to it, contact, and accepting the unknown and unpredictable consequences; opening to the other and to failure and success; learning about the potential of the relationship. (C) Catalysts: openness to change, diffusion, disintegration, plasticity of self. Personality as a concept. Sources of vision are important; sources: presentation, acting, interpretation, attitude, caring, accepting moments, anger. (D) Dynamics: observation and understanding—critical moments; time stretching and compression—an analogy with geologic and human time, consciousness amplification—silent inner whispers become voices; observing object relations; multiple voices. (E) World as laboratory for experiments in personality—alteration, building, plasticity—and other dimensions

7. Being deep in interaction with others—allows but need not cultivate the negative. Fundamental to freedom and development of dynamics in groups. Self–focus in relation to others; charisma—motivation of self and others

The mental functions

8. Perceptual dynamics in relation to the real and their development form an example. E.g. for Brahman, eternity is an instant

9. Dynamics of experience, attitude and action

10. Integration of reality and perception dynamics in relation to yoga, shamanism, the ideas of Freud and Jung. Faith as an element of dual trust in intuition and being

11. Dynamics of cognition, action, evolution and growth. Dynamics of time

12. Reality and perception dynamics as dynamic elements. Dynamics of limits and laws

13. Immersion in new environments, worlds, cultures, nature …

14. Integration of the mental functions—and dynamics of the individual functions and their perception

Awareness, self-awareness

15. Dynamics of real choice and real action. E.g. dynamics of loss and death. …relation to self–observation

16. The unconscious–conscious and universe–self processes. Dynamics of the entity; what is the entity the individual calls ‘myself?’ Identity!

17. The dynamics in relation to threat, physical and (interpersonal) interaction in extreme circumstances: response to momentum and pace, mind and no–mind, or conscious and sub-conscious processing and scanning; action and rest; e.g. in typing the fingers move faster than conscious awareness but conscious awareness enters when a mistake occurs; consciousness is associated with re–programming, that is, with adaptability; programming for threat and action in the face of risk and loss; physical arts

Body, healing, medicine

18. Body awareness and healing. Learning to see and recognize and healing and its power… involves dynamics of healing; entry into the dynamics; dynamics of the autonomic system in interaction with the central nervous system. Bio-feedback is included; openness to phenomena, observation and cultivation of observation of phenomena and relationships between action and phenomena, observation of relationships by comparison of multiple instances, cultivation of the process; i.e. the process includes identifying phenomena that are the variables in a feedback loop and identifies the feedback as one of the variables. EMDR, heart coherence, light therapy, exercise, Qi, emotional / heart communication, effect of love-family-person-community, importance of meaning or significance, variety and unity or Atman = Brahman… (modern medicine needs no emphasis here)

19. Development of body kinetics. This development starts at or before birth and may be cultivated dynamically

20. Nutrition, taste, appearance, and health

Originality, creativity, productivity

21. Dynamics of creative acts and activity: research, art… other creative endeavors. Music—primal and cultured; dynamic integration of art, emotion, action—individual and social… Their development: pushing modern knowledge to its limits to find limits, and to find the absolute or non–absolute nature of those limits

System of experiments

The intent is to specify a complete, minimal set—a complete set is one that, by extrapolation, would ‘cover’ all being. As far as realization is concerned their intent was to begin the process and to take it as far as they could. This chapter contains the overall design of experiments

The next chapter, Transformations so far and their further Design, takes up progress to date

Dimensions

Place

Home, work, society, nature, universe

Mode

Ideas; being and identity; society; conceptual and physical

Transformation in ideas and understanding: experiments in conceptual development

Recall that perception is a part of conception

This part of the system of experiments is a continuation of the ideas of Foundation, Ideas, and Basis and theory of transformation—and a search for other elements of ideas and paradigms

Universal knowledge including the special case Atman = Brahman, through both analysis and perception

There are further details in Program of research and experiment in the modes and means of transformation below

Research and clarification in the areas of experiment could be placed here but are found in the three sections of experiments beginning immediately

Transformations of being-as-being: experiments in the individuation, merging and general transformations of being and beings, especially, individuals and identities, the universe and identity

Ideas and transformation; experience—nature; cultures, institutions, places, roles; society, charisma and influence; experiment and conceptual design for, life, mind and intelligence; nature and dynamics of identity—identity of self i.e. Atman, other and ultimate being or Brahman: seeing or recognizing and being or realizing—bridge from present to the ultimate; variety of experiments, ways and paradigms

Transformation of being; alterations of the body and influence on the whole being: Mind, body, potential

Arching from the present to the ultimate

Emphasizes the dynamics; may use all and any tools… within reason, feasibility and moral concern

Journey

Nature journey; multi-cultural experiments; variety of institutions

Research topics: transformations of being-as-being

See discussions in History of transformation, Basis and theory of transformation, System of experiments, and Transformations so far and their further Design

Transformation in society—experiments in social and psychological transformation via charisma and influence

Psychological and social experiments in charisma—transformation within groups and society; design andor immersion

Influencing, building society at all levels including the being of nations—charismatic and patriarchal action and influence, group action

Research topics: social world

Social world has implicit suggestions for research topics. Topics and further suggestions are found in the links from http://www.horizons-2000.org

Transformation in organic and material being—experiments in forms and degrees of life, mind, and intelligence. Theory, design, simulation and construction of being

Organic being connotes animal, plant and other modes of life. The emphasis on human and animal being and their normal behavior and characteristics. Since there is no absolute divide between the general and the normal there is also concern with the ‘edge of the normal.’ Thus these transformations, which emphasis this cosmological system, mesh with the general transformations of ideas and being

Evolution andor experiment; design andor immersion; conceptual (logical) andor material design and implementation

Life, mind, intelligence… Simulation of being and variety…

The priority of ‘material’ transformation is lower than that of transformation in identity

Research topics: transformations in organic and material being

Theoretical understanding, design and construction of machines with mind, life, being. Technological and logical design, simulation, and enhancement of actual organisms including those known through experience and through theory

Transformations so far and their further Design

Design for the system of experiments is in the previous chapter

The designs of this section are continuations of the transformation so far

Additional design and plans are in the final division Map

Summary of the experiments so far

Universal knowledge. Personality and influence. Arching from the immediate to the ultimate. Assessment—the way ahead

Universal knowledge

Includes the special case Atman = Brahman, through both analysis and perception. Analysis is complete as in the Theories of being and of identity. They had success in perception of Identity through extended exertion and rhythm in natural environments

Universal knowledge—the way ahead

In the next step, they would continue experiments in perception through the means described above

Personality and influence

They had some success in transformation of personality through cultivation of ends and Morals over time. Social influence was perhaps their weakest area

Personality and influence—the way ahead

Possibilities include work and general action. In work: design for influence; risk and dynamics. Since work presents as a model culture, it presents an opportunity for uncovering problems-potentials of personality. In general action: moral design for influence; cultivation of charisma; sharing; risk—action for influence—and dynamics; shared formal commitment perhaps in a group or institutional setting, existing or separately established toward developing and acting on the designs and plans

Arching from the immediate to the ultimate

The ultimate has been conceived. It has been shown to be possible and necessary and a picture of it—even though limited—painted. Another picture from the narrative is that of this world. The canvas for this picture includes that of the ultimate, the metaphysics and so on, because this world is not other than the ultimate. The details of this immediate picture are painted, especially, in Cosmology and Human World

Arching from the immediate to the ultimate—the way ahead

One purpose to these detailed developments is that in understanding the ultimate and immediate, there is a foundation for a way, an arch from the this world to the ultimate

Assessment—the way ahead

The discussion above includes an implicit assessment and plans; the goal is known even though it is not and cannot be fully explicit, the territory is partially laid out in the ideas above. These doors to the ultimate have been recognized: being-in-the-ultimate, being-in-knowledge-of-the-ultimate, death, and construction—the arching-journey. The way ahead: be-in-the-present, see and explore unseen paths, undertake the arching-journey