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Summary | About the Author | Table of Contents | Excerpt | Ordering Information

Table of Contents

Author’s Statement
Caveat: A Note to the Reader
Foreword
Preface
Acknowledgments
Introduction
Section I What is Truth?
Chapter 1 Historical Perspective
Chapter 2 The Science of Truth
Chapter 3 Truth as Enigma: The Challenge and the Struggle
Chapter 4 The Evolution of Consciousness
Chapter 5 The Essential Structure of Truth
Chapter 6 Manifestation versus Causality: Creation Versus Evolution
Chapter 7 The Physiology of Truth
Chapter 8 Fact versus Fiction: Reality and Illusion
Section II Practical Applications
Chapter 9 Social Structure and Functional Truth
Chapter 10 America
Chapter 11 The Downside of Society
Chapter 12 Problematic Issues
Section III Truth and the World
Chapter 13 Truth: The Pathway to Freedom
Chapter 14 Countries and Politics
Chapter 15 Truth and War
Section IV Higher Consciousness and Truth
Chapter 16 Religion and Truth
Chapter 17 Spiritual Truth
Chapter 18 Summary and Resolution
Appendices
Appendix A Calibration of the Truth of the Chapters
Appendix B Map of the Scale of Consciousness
Appendix C How to Calibrate the Levels of Consciousness
Appendix D Movies
Appendix E Index of Calibration Tables and Illustrations
Appendix F References
About the Author, Biographic and Autobiographic Notes

Excerpt

Preface

An all-pervasive crisis of credibility and integrity is currently shredding the very fabric of all levels of society. The institutions and historic bulwarks of integrity and reliability upon which society has relied over great expanses of time are under political attack, and others have fallen into disgrace and scandal on an almost daily basis. These include not only governments and world leaders but also entire dominant political ideologies, monolithic religious institutions, government agencies, federal authorities, universities, school systems, corporate giants, banking institutions, major newspapers, news channels, and the media in general.

Even the court system has become a contentious political circus, and jurists legislate from the bench while juries award huge fortunes in order to “make a statement.” Institutions that were founded to protect civil rights are now seen as their worst enemy and are seemingly intent upon destroying freedom as it has been known in the past.

In the criminal courts, carefully selected juries are purposely misled by fallacious argument and manipulated by histrionics and irrelevant fictions. Although distortions of truth historically have been part and parcel of the political arena, politics has degenerated from rational discussion and debate to personal vilification, overt fallacies, gross frauds, and prevarication.

Prior to our recent and current society, the fate of whole civilizations, as well as nations and cultures, was decided primarily by conquering enemies who relied solely on brute force. The same reliance on force was even adopted by religious institutions (as is currently the case in certain parts of the world), and often the conquered were given the choice of either becoming converts or being summarily executed. Force was then the predominant and ruling principle by which societies were dominated, and religions as theocracies perpetuated the reliance upon coercion and force, backed up by dire threats.

Because of current terrorism and zealously promoted threats to world peace, religion itself has surfaced as a focus of current public attention and discourse. The highly visible and volatile devotees of militant world religions have openly and formally declared war on the rest of the world and seek to exterminate all nonadherents to their restrictive belief systems. The egocentricity and megalomania of such extremist positions are now primary threats to the possibility of a peaceful world. The sophistry of such violent ideologies has even provoked the appearance in the Western world of naïve apologists and sympathizers who are unaware that they too are seen merely as infidels (“mushrikun”), fools, and “useful idiots” (Lenin’s term) who equally deserve extermination as idolaters (Forsyth, 2004; Charon, 2003).

The bewilderment of current human society is evidenced by the lack of clarity or comprehension of the fundamental issues, which require identification and elucidation as well as validation of their credibility and authenticity. The primary defect now is, as it always has been, that the design of the human mind renders it intrinsically incapable of being able to tell truth from falsehood. This single, most crucial of all inherited defects lies at the root of all human distress and calamity.

Operationally, the mind is dualistic and thus sets up separatist mentations based on arbitrary, hypothetical positionalities that have no intrinsic reality. Thus, by design, the mind has the basic defect, as pointed out by Descartes, that it cannot differentiate res cogitans (also cognitans) from res externa (i.e., mentalizations about the seeming appearance of the world versus the world as it actually is). The mind thus confuses its own projections and mistakenly assumes that they have an external, independent existence, whereas, in reality, no such condition exists.

The design of the human mind is also comparable to that of a computer in which the brain is the hardware that is capable of playing any software programs fed into it. The hardware is, by design, incapable of protecting itself from false information, and, therefore, the mind will believe any software program with which society has programmed it, for it is innocently without any safeguard or protection. The same declaration has been made by all the greatest spiritual leaders of history who unanimously state that the basic defect of humanity is its relatively invincible ignorance, the recovery from which is operationally impossible without the help of a spiritual teacher.

The human mind, therefore, by virtue of its innate structure, is naïve, blind to its limitations, and innocently gullible. Everyone is the victim of the ignorance and limitation of the human ego. Not only is the majority of the content of the average mind fallacious (e.g., fifty percent of the information on the Worldwide Web tests as “false”), but it is also programmed to attack itself with self-hatred, depression, guilt, low self-esteem, envy, greed, conflict, and endless misery. These defects are then projected onto the world as hate, war, violence, and genocide. The ego defends its own limitations with prideful denial, thus becoming its own victim.

That the human mind, without help, is unable to tell truth from falsehood due to its own innate structure and design is so staggering a discovery that it is roughly comparable to the discovery by Copernicus that caused cultural shock in the sixteenth century. Because this single fact alone is confrontational to the average mind, it will probably not be welcomed or warmly greeted by those who profit from sophistry and its illusions.

In today’s world, it is not just the seeker of spiritual truth who is focused as never before on discovering how to tell truth from falsehood. The general public is in a semi-paralysis state due to the quandary of doubt and futility of hoping for any kind of dependable authenticity in the current public discourse. Public interest is riveted on testimony before investigative panels. Mobs in Madrid chant, “We want the truth.” Juries strain to sift through evidence, and protest groups vociferously challenge every aspect of society.
At this time, there is no common agreement on even the most basic, simple, and obvious questions: What to do? What to do when an avowed enemy slaughters thousands of innocent civilians? Should we “lock up” criminals or just see them as victims of society and let them run the streets as compulsive predators? Is it simple, common-sense police work to scrutinize obvious terrorist-group suspects, or is that to be forbidden by civil rights? It is not even clear who is the perpetrator and who is the victim. Who or what is to blame?

Over many centuries, the greatest minds of history have struggled with the problem of defining truth and the inability to decisively validate the credibility of its purported expressions. The Great Books of the Western World collectively calibrate at the intellectual range of consciousness level 460.
Science itself (calibration level in the 400s), which has survived relatively intact and unscathed by the assaults on truth, has had its own internal dissentions of which the philosophic implications of the Heisenberg “uncertainty principle” have been the focus in the last few decades. This, in turn, has led to the awareness that no major advance in science can occur without a further understanding of the nature of consciousness itself.

As a result of the progressive evolution and advancement of the level of consciousness of mankind over the centuries, the decisive discovery was made during the late 1970s, and continued to develop on up to the present time, of how to actually tell truth from falsehood for the first time in the history of mankind. Although the fundamental physiologic tool upon which it is based seems deceptively simplistic, like the advent of the telescope, it opened up a whole new universe of discovery. Because the test utilized the response of the universal energy fields of consciousness, the truth or falsehood of any statement about anything anywhere in time or space could be instantly discovered. In addition, it was revealed that there were calibratable levels of truth and that each, in turn, identified energy levels that dominated human consciousness.

Each identifiable, calibratable level of consciousness defines a range of options and possibilities as well as limitations. A new era of human knowledge has begun and has already brought about the discovery of an enormous amount of crucial and significant information of great importance to mankind. This has resulted in a recontextualization of the nature of the human experience in its manifold expressions. The implications, as will be seen, are profound.

The modern world is confronted with the complexities of integrating rapidly advancing technology, cultural and social ideological conflict, and the ambiguities of morality, ethics, religion, and spirituality, which have to be integrated with the demands of survival, war, and economic changes. Added to this has been amplification via the all-pervasive media, which are themselves a focus of debate.

The missing element throughout history, as well as in the modern world, is that humanity has had no means of truly and objectively discerning truth from falsehood. Thus, society itself is unsupported by verifiable validity in its multitudinous expressions. It is therefore of considerable interest and potential benefit that a means of discerning not only truth but also relative degrees of truth has developed.
This presentation of a new, clinical “Science of Truth” is therefore dedicated to the progress of humanity and the relief of suffering, which is the consequence of the advance in understanding the nature of consciousness in its pristine, pure expression as well as during ordinary life and its vicissitudes.