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  THE SEAT OF THE SOUL

Gary Zukav

Simon & Schuster

Scanned: June 17.2001

Terminal Update: June 17, 2001

FOREWORD

During the years that I was writing The Dancing Wu Li Masters and after, I was drawn over again and again to the writings of William James, Carl Jung, Benjamin Lee Whorf, Niels Bohr and Albert Einstein. I returned to them repeatedly. I found in them something special, although it was non until later that I was able to empathize that special ness: these swain humans reached for something greater than they were able to limited direct through their work. They saw more they could express in the language of psychology or linguistics or physics, and they sought to share what they saw. It is what they sought to share through the medium of their work that drew me to them.

They were mystics. That is my word. They would not use such language, only they knew information technology. They feared that their careers might become contaminated by association with those who did not piece of work within the scientific model, but in the depths of their own thoughts they each saw much besides much to be limited past the 5 senses, and they were not. Their works contribute non only to the evolution of psychology, linguistics and physics, but also to the evolution of those who read them. They have the adequacy to change those who touch them in means that also cannot be expressed directly in the terms of psychology, or linguistics, or physics.

As I came to understand, in retrospect, the magnetic quality that these works held for me, I came to understand that what motivated these men was not Earthly prizes or the respect of colleagues, but that they put their souls and minds on something and reached the extraordinary place where the mind could no longer produce data of the type that they wanted, and they were in the territory of inspiration where their intuitions accelerated and they knew that at that place was something more than than the realm of fourth dimension and space and matter, something more than physical life. They knew it. They could non necessarily articulate this clearly considering they were not equipped to talk about such things, merely they felt it and their writings reflected it.

In other words, I came to understand that what motivated these men, and many others, was in fact something of great vision that comes from across the personality. Each of u.s.a. is now beingness drawn, in one way or another, to that aforementioned great vision. It is more than a vision. It is an emerging forcefulness. It is the next footstep in our evolutionary journey. Humanity, the homo species, is longing at present to touch that strength, to shed that which interferes with clear contact. Much of the difficulty in doing this lies in the fact that the vocabulary with which to address this new forcefulness, which is indeed the eternal forcefulness, is not yet born.

In this moment and in this hour of human evolution this proper vocabulary and means of addressing that which longs to transcend religiosity and spirituality and assume the position of accurate power is longing to be born. Nosotros demand to give that which we as a species are now touching consciously for the starting time fourth dimension a vocabulary that is not clouded so that it tin be identified conspicuously in the acts and judgments of the human race, so that it can be seen clearly, and not through veils of mystery or mysticism, but just as the authentic power that moves the force fields of this Earth of ours. I hope that this volume will aid.

As a way of talking nearly what nosotros are and what we are condign, I take used the terms fivesensory and multisensory. Multisensory is not improve than fivesensory. It is merely more appropriate at present. As ane system of homo feel winds downwardly and another, more than avant-garde system emerges the older system may appear by comparison to exist lacking, only from the perspective of the Universe, the language of comparison is not the language of lesser and better, but of limitation and opportunity.

The experiences of the multisensory human are less limited provide more opportunities for growth and development and more opportunities to avoid unnecessary difficulties. I accept contrasted the experiences of the fivesensory man with the experiences of the multisensory human being in each instance to make their differences as clear every bit possible, just this does non mean that the fivesensory phase of our evolution, the stage from which we are emerging, is negative in comparison to the stage of our evolution that we are entering, the multisensory stage. It is but that it is now no longer advisable but every bit there came a time when the use of candles became inappropriate considering of electricity, but the advent of electricity did not make candle power negative.

Who among u.s. is an proficient on the human experience? We have only the gift of sharing perceptions that hopefully tin can help those on their journey. There is no such thing as an expert on the homo feel. The human experience is an feel in movement and thought and form, and, in some cases, an experiment in movement and thought and form. The virtually that nosotros can do is comment on the movement, the thought and the class, simply those comments are of great value if they can aid people to learn to motility gracefully, to think clearly, to form like artists the affair of their lives.

Nosotros are in a time of deep change. We volition movement through this change more easily if we are able to see the road upon which nosotros are traveling, our destination, and what it is that is in movement. I offer what is in this book as a window through which I have come to see life. I offer this window to y'all, simply I practise not say that it is necessary that you accept it. At that place are so many ways to wisdom and to the middle. This is our greatest richness, and the one that gives me the most joy. We have much to practise together. Let us practice information technology in wisdom and love and joy. Let us brand this the human being experience.

Affiliate 1: EVOLUTION

The development that nosotros learned about in school is the development of concrete form. We learned, for case, that the single-celled creatures of the oceans are the predecessors of all more than circuitous forms of life. A fish is more complex, and, therefore, more evolved than a sponge; a horse is more complex, and, therefore, more evolved than a snake; a monkey is more complex, and, therefore, more evolved than a horse, and and then on, upwards to human beings which are the most complex, and, therefore, the most evolved Life forms upon our planet. We were taught, in other words, that evolution means the progressive development of organizational complexity.

This definition is an expression of the idea that the organism that is best able to control both its environs and all of the other organisms in its surroundings is the most evolved. "Survival of the fittest" means that the almost evolved organism in a given environment is the organism that is at the top of the food chain in that environs. According to this definition, therefore, the organism that is most able to ensure its ain survival, most able to serve its self-preservation, is the nigh evolved.

We have long known that this definition of evolution is inadequate, merely nosotros have not known why. When ii humans engage one another, they are, in terms of organizational complexity, equally evolved. If both have the same intelligence, yet one is small-minded, mean and selfish while the other is magnanimous and altruistic, we say that the 1 who is magnanimous and donating is the more evolved. If 1 man intentionally sacrifices his or her life to save another, by, for example, using his or her own torso to shield some other from an unseen bullet or a speeding car, we say that the homo who sacrificed his or her life, indeed, was i of the most evolved among us. We know these things to exist true, but they are at variance with our understanding of development.

Jesus, we are told, foresaw the plot against His life, even to the details of how His friends would act and react, yet He did not run from what He saw. The entirety of human kind has been inexorably shaped by the power and dear of 1 who gave His life for others. All who revere Him, and nigh all who just know His story, hold that He was one of the about evolved of our species.

Our deeper understanding tells us that a truly evolved being is 1 that values others more than than information technology values itself, and that values love more than it values the physical world and what is in it. Nosotros must n

ow bring our understanding of evolution into alignment with this deeper understanding. It is important that we do this because our current understanding of evolution reflects the stage of evolution that we are now leaving. By examining this understanding, nosotros can perceive how we take evolved to now, and what we are now in the process of leaving backside. Past reflecting upon a new and expanded understanding of development, i that validates our deepest truths, we can run into what we are evolving into, and what that means in terms of what we feel, what we value, and how nosotros act.

Our current understanding of development results from the fact that we take evolved until now by exploring physical reality with our five senses. We accept been, until now, fivesensory human beings. This path of development has allowed u.s.a. to see the basic principles of the Universe in concrete ways. We see through our 5 senses that every activity is a cause that has an effect, and that every issue has a crusade. We see the results of our intentions. We see that rage kills: information technology takes away breath-the Life force-and it sills claret-the carrier o f vitality. We meet that kindness nurtures. We encounter and feel the effects of a snarl and a smile.

We experience our power to process knowledge. Nosotros run across, for example, that a stick is a tool, and we see the between siblings and between races, between classes and between sexes. It disrupts the natural tendency toward harmony between nations and between friends. The same energy that sent warships to the Persian Gulf sent soldiers to Vietnam and Crusaders to Palestine. The energy that separated the family of Romeo from the family of Juliet is the same energy that separates the racial family of the black husband from the racial family of the white wife. The energy that set Lee Harvey Oswald confronting John Kennedy is the same energy that set Cain against Abel. Brothers and sisters quarrel for the aforementioned reason that corporations quarrel-they seek power over one another.

The power to command the environment, and those within it, is power over what tin can be felt, smelled, tasted, heard or seen. This type of power is external ability. External ability can be caused or lost, as in the stock market or an election. Information technology tin be bought or stolen, transferred or inherited. It is idea of as something that can exist gotten from someone else, or somewhere else. One person's gain of external power is perceived as some other person'south loss. The upshot of seeing ability as external is violence and destruction. All of our institutions-social, economical and political-reflect our understanding of power as external.

Families, like cultures, are patriarchal or matriarchal. 1 person "wears the pants." Children learn this early, and it shapes their lives.

Law departments, similar the military, are produced by the perception of power as external. Badge, boots, rank, radio, uniform, weapons, and armor are symbols of fear. Those who wear them are fearful. They fear to engage the world without defenses. Those who encounter these sym

effects of how we choose to use it. The club that kills can bulldoze a stake into the footing to hold a shelter. The spear that takes a life can be used equally a lever to ease life'due south burdens. The knife that cuts flesh can be used to cutting cloth. The hands that build bombs tin can be used to build schools. The minds that coordinate the activities of violence can coordinate the activities of cooperation.

We run into that when the activities of life are infused with reverence, they come up alive with pregnant and purpose. Nosotros see that when reverence is lacking from life's activities, the effect is cruelty, violence and loneliness. The concrete arena is a magnificent learning environment. It is a school within which, through experimentation, we come to empathize what causes us to expand and what causes us to contract, what causes us to grow and what causes usa to shrivel, what nourishes our souls and what depletes them, what works and what does not.

When the physical environment is seen only from the fivesensory point of view, physical survival appears to be the fundamental criterion of evolution because no other kind of evolution is detectable. Information technology is from this point of view that "survival of the fittest" appears to be synonymous with development, and physical potency appears to characterize avant-garde development.

When perception of the concrete globe is express to the fivesensory modality, the basis of life in the physical arena becomes fear. Power to control the environment, and those within the environment appears to exist essential.

The demand for physical say-so produces a type of competition that affects every aspect of our lives. It affects relationships between lovers and between superpowers, symbols are fearful. They fear the power that these symbols correspond, or they fright those whom they expect this power to contain, or they fear both. The police and the military, like patriarchal and matriarchal families and cultures, are not origins of the perception of ability every bit external. They are reflections of the way that we, every bit a species and as individuals, have come up to view power.

The perception of ability every bit external has shaped our economic science. The ability to control economies, within communities and inside nations, and the ability to control the transnational economy of the world, is concentrated in the hands of a few people. To protect workers from these people, nosotros have created unions. To protect consumers, nosotros have created bureaucracies in authorities. To protect the poor, nosotros have created welfare systems. This is a perfect reflection of how we accept come to perceive power as the possession of a few while the bulk serves it as victims.

Coin is a symbol of external power. Those who have the about money accept the most ability to control their surroundings and those within it, while those who accept the least money have the least ability to command their environment and those within information technology. Coin is acquired, lost, stolen, inherited and fought for. Instruction, social status, fame, and things that are owned, if we derive a sense of increased security from them, are symbols of external power. Anything nosotros fright to lose-a dwelling house, a car, an attractive body, and an agile mind, a deep conventionalities-is a symbol of external ability. What we fright is an increase in our vulnerability. This results from seeing power as external.

When power is seen equally external, the hierarchies of our social, economical and political structures, as well equally the hierarchies of the Universe, appear every bit indicators of who has ability and who does non. Those at the top announced to have the most power and, therefore, to be the nigh valuable and the least vulnerable. Those at the lesser announced to be the least powerful, and, therefore, to be the least valuable and the most vulnerable. From this perception, the full general is more valuable than the individual, the executive is more valuable than the chauffeur, the doc is more valuable than the receptionist, the parent is more valuable than the child, and the Divine is more valuable than the worshiper. We fear to transgress our parents, our bosses, and our God. All perceptions of lesser and greater personal value consequence from the perception of power as external.

Competition for external power lies at the eye of all violence. The secondary proceeds behind ideological conflicts, such as capitalism versus communism, and religious conflicts, such equally Irish gaelic Catholic versus Irish Protestant, and geographical conflicts, such as Jew versus Arab, and familial and marital conflicts, is external power.

The perception of power equally external splinters the psyche, whether it is the psyche of the individual, the customs, the nation, or the world. There is no deviation betwixt astute schizophrenia and a globe at war. At that place is no difference betwixt the agony of a splintered soul and the agony of a splintered nation. When a married man and a wife compete for power, they engage the same dynamic that humans of one race do when they fearfulness humans of another race.

From these dynamics, we have formed our present understanding of evolution as a process of ever-increasing ability to dominate the environment and each other. This definition reflects the limitations of perceiving the physical world with simply five senses. Information technology reflects the competition for external power that is generated by fear.

Later on millennia of brutality to 1 another, individual to individual and grouping to group, it is now clear that the insecurity which underlies the perception of power equally external cannot be healed past the accumulation of external power. Information technology is axiomatic for all to run into, not only with each newscast and evening paper, but also throug

h each of our endless sufferings as individuals and equally a species, that the perception of power every bit external brings only pain, violence and devastation. This is how nosotros have evolved until now, and this is what we are leaving backside.

Our deeper understanding leads us to some other kind of power, a power that loves life in every form that information technology appears, a power that does not judge what it encounters, a power that perceives meaningfulness and purpose in the smallest details upon the Earth. This is authentic ability. When we align our thoughts, emotions, and actions with the highest part of ourselves, we are filled with enthusiasm, purpose, and meaning. Life is rich and total. We have no thoughts of bitterness. Nosotros have no memory of fearfulness. Nosotros are joyously and intimately engaged with our world. This is the experience of authentic ability.

Authentic power has its roots in the deepest source of our beingness. Authentic ability cannot be bought, inherited or hoarded. An authentically empowered person is incapable of making anyone or annihilation a victim. An authentically empowered person is one who is and then strong, so empowered, that the idea of using strength against another is not 2 tart of hl,, or her consciousness

No understanding of development is acceptable that does non have at its core that we are on a journeying toward accurate power, and that authentic empowerment is the goal of our evolutionary procedure and the purpose of our being. We are evolving from a species that pursues external power into a species that pursues authentic power. We are leaving behind exploration of the physical world as our sole ways of evolution. This means of evolution, and the consciousness that results from an awareness that is limited to the fivesensory modality, are no longer adequate to what we must go.

We are evolving from fivesensory humans into multisensory humans. Our five senses, together, form a single sensory organisation that is designed to perceive physical reality. The perceptions of a multisensory homo extend beyond physical reality to the larger dynamical systems of which our physical reality is a office. The multisensory man is able to perceive, and to appreciate, the part that our physical reality plays in a larger picture of evolution, and the dynamics by which our physical reality is created and sustained. This realm is invisible to the fivesensory human.

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