Volume 4, Issue 9, page 10

of killing God; that he was hated anc
by the people of that time fo
killing God. But it is true even today
that people who dare disagree with an
established order are considered guilty
of being different, as Kant was in hi
time. And Kant was opposing the existin
order of things.

If you are going to be a Totologist
and consider the total aspect of things --
that you ARE Totality -- this means opposing society, in a way. But if you become
aware that society is a phenomenon that
exists within you; that the thought, the
noumenon, the thinkingness, the real creative part of you is society in action
that you have created all this -- if you
can get this concept, then you are not i
opposition to society, you ARE society
that society is within you -- and there can
be no opposition to things unless you
create it.

Now, the thought that thought is within all things is a new ides -- new in the
sense that you are the thought. Kant was
a Totologist, but he neglected one thing,
like all these philosophers who were Totologists down thru the ages, and that
is, that you were the total essence of
this thing from whence all thought comes.
All these statements that these people --
Spinoza and the rest -- have made have been
true statements, but the missing link is
Totality and the concept that You are IT!
If you examine the different churches
you will find they take one aspect of th
Bible, or whatever book they're studying
and they interpret that and say, "This i
the truth..." This IS true, but unles
you consider both sides of the many as
pects of the many teachings that existand they are neatly lined up in relatio
to sides, or opposing forces -- you eithei
resist or you don't resist it. Either yo
can or you can't do it. And you can ex
perience it, or you can't experience it.

If an eminent authority tells you tha
you can't experience something, and thi
gets to be an accepted fact, what does
this do? This shuts you off from your en
vironment. You say, "Well. I can't exper
ience that wall." Why? Because someon
200 years ago told you you can't? He may
have been dramatizing his name when h(
said you can't. Most people don't lilt(
their names, and have a tendency to re
sist them.

His statement that you cannot exper
ience that wall with logic and reason i
true; you can only experience that wal]
as Totality. Logic and reason is the com
paring of things -- comparing experiences
comparing activities. To reason, you cool.
pare one life with another, one perso
with another, and that A equals A an( is equal to C.

I'm asking you to think in terms be
yond logic and reason. In the Totality
concept, we hold that you are a Brahma,
God -- that the body is an instrument o
d r ay y y s g t e t e u n an u s t f n ay
the senses which records everything on a
see-hear-feel-taste-smell basis, and the
spirit which operates the body is also an
instrument -- a focal point of attention,
of awareness -- and the spirit and the body
deal with these manifestations of logic
and reason. As total awareness, we have
these things operating within us, and we
can become aware of this by deciding to
grant ourselves the right to be aware of

Kant brought out an interesting and
important point: That there exist things
beyond the realm of experience of which
you can be certain. We call these things
"attitudes" -- that which you know without
going into action about it. For example,
you can know you are alive, or that you
, are dead. You can know you're right and
that you're wrong. You can know you are
fully responsible, or have no responsibility.

The attitudes are the characteristics
of the real you, the basic certainties of
the thoughts, or what underlie your
thoughts. They are how you feel about
things, and yet they are beyond feeling.

Each attitude applies to life, and you
can learn to use them in relation to CAN
or CAN' T. The real creative ability is
within you, within your awareness, and
you make these decisions, these a Priories
that start things, that create all your
actions. We decide to do things and maneuver this structure known as a body into
e certain areas and we cause it to occur by
, setting up a priori of thought -- a first
s thought. Sometimes we pretend somebody
s else does this to us -- this otherness over