A DESCRIPTIVE MODEL FOR MENTAL AND SUPRAMENTAL OPERATIONS
Scanned from Systematics Vol. 4 No 2, 1966. Slightly edited and reformatted.
J. G. Bennett
1. INTRODUCTION
A wide range of phenomena can be described as transcendent experience. They include spontaneously occurring and artificially induced states of ecstasy in which the experiencing subject is convinced that he or she has penetrated into a world of Reality and knows the "secrets of the universe". There are also states voluntarily produced and to that extent reproducible, attained by special training and "spiritual" exercises of various kinds. Apart from these essentially subjective conditions, there are also semi-objective experiences so-called because their content is connected with sense experience and so susceptible to independent verification. In this category we have: clairvoyance, telepathy, divination and precognition. A third group includes states in which natural phenomena are controlled or influenced without apparent material contact. All forms of magic, whether real or imaginary, can be assigned to this group. Finally, we have the familiar but unaccountable phenomena of the genius, the infant prodigy and also of the simultaneous insights of scientists and others, without outward communication.
All these phenomena are not necessarily to be accepted as authentic; but as a whole they carry sufficient weight of evidence to require explanation that transcends the normal working of the sense perceptions and mental operations of man. These are, of course, not all that must be explained. Man is not only an experiencing self but also a will that can and must act. Will and experience are linked in ways that cannot be explained except in a comprehensive anthropology. In this note, I can do no more than suggest a possible scheme of explanation that will account for the phenomena without postulating any breach in the continuity of natural processes. We distinguish three main types of phenomena: material, vital and cosmic. All of these are ascribed to states of the one universal material to which we give the name hyle used by the Greek philosophers. All states of hyle are forms of energy; so that we can say that everything that exists in the Universe, including all the phenomena we wish to explain, is a combination of energies.
2. THE LEVELS OF ENERGY
Energies differ in quantity, quality or level, and kind. They also vary in spatial distribution or concentration. Kinds of energy of the same level are exemplified in the gravitational and electrostatic field energies, both of which are directional but differ in their specific properties. We are mainly concerned here with the qualities of energy. These are distinguished by their degree of organization. We postulate twelve levels of organization ranging from heat, or the energy of random motions, up to the Transcendental Energy which is the Prime Mover of All Existence. These are divided into three groups of four corresponding to the Material, Vital and Cosmic Orders of phenomena. We use the symbol E for energy followed by a number to indicate one of the twelve levels.
The Cosmic Group
E1. Transcendental Energy
E 2. Unitive Energy
E 3. Creative Energy
E 4. Conscious Energy
The Vital Group
E 5. Sensitive Energy
E 6. Automatic Energy
E 7. Vital Energy
E 8. Constructive Energy
The Material Group
E 9. Plastic Energy
E10. Cohesive Energy
E11. Directed Energy
E12. Dispersed Energy
The four material energies are responsible for all the transformations and structures of non-living matter. Dispersed energy is mainly heat. Directed energy is that of force fields and is recognizable by its polar character. Cohesive energy includes the lattice energy of crystals, free surface energy, and all that goes by the name of "chemical" energy. The plastic energy is that which enables material objects to change in shape and state without losing their identity. All four material energies are cognizable only by their effects on our sense perceptions; we can express this by calling them "objective" in character.
The life energies account for the characteristic properties of living things such as self-renewal, nutrition, reproduction, end-seeking function and sensitivity. The constructive energy is recognizable in the self-synthesizing DNA molecule. Sensitivity is organized at every stage, but fully so only in man. The vital energies differ from the material by an increasingly subjective character as we go from E8 to E5. This means that we can be directly aware of them within our experience and not only by their effects upon our experience.
The cosmic energies as a group fall outside the generally accepted notions of material existence. They are not located in space and time-or more correctly are not subject to the limitations of spatial and temporal conditions-as are the objective and subjective energies of the first two groups. They are, for this reason, also called universal energies. The material energies can be described as outside our experience, the vital energies as inside; whereas the cosmic energies have us within them: they are everywhere, but they are also capable of concentration and transformation.
3. CHARACTERISTICS OF ENERGY
All energies have distinctions of kind and quantity as well as the differences of quality represented by the twelve levels. There are different kinds of sensitivity and there can be different quantities of creative energy present within a given experience; and so with all the rest. The operations of the energies are profoundly affected by their local concentration and by the apparatus or instrument in which they work. Energies of different kinds can also blend providing there is a suitably constructed vehicle; and "blended energies" play a decisive part in both experience and action. Thus, starting from the relatively simple basic notion of energy, qualities and kinds, we can account for the bewildering variety of entities, modes of experience and action that go to make up the existing universe.
We shall now try to show that, with this model, an account can also be given of those subjective experiences and objective operations that seem to imply some kind of "supernatural" agency. We must start by describing in greater detail the properties of the energies that are involved in mental and supra-mental experience.
E7. Vital Energy. This is below the threshold of mental awareness. It is the principal agent in the instinctive life. Nevertheless, it does influence the psychic state by producing background conditions of well-being or its absence in lowered vitality. It is the seat of unconscious memories.
E6. Automatic Energy. The lower limit of mental awareness. It is the energy of functional activity of thought, feeling and sensation unaccompanied by awareness of self. This is described by Gurdjieff as "waking sleep". It is the seat of all automatic skills and memories.
E5. Sensitive Energy. The typical energy of mental activity. It produces awareness of sensations, thoughts and feelings. It connects self and non-self and gives the usual experience of being awake.
E4. Conscious Energy. According to our view, man in his ordinary state is not "conscious", but only sensitive. Consciousness is not controlled by the person who experiences it. It comes and goes like day and night, but without any observable periodicity. Consciousness produces a two-fold awareness of both self and the mental presentation. It gives the "I"-feeling. Its presence is not necessarily advantageous. There is an embarrassing "self-consciousness" that comes from tension: particularly the tension of incompatible thoughts and feelings. In its positive operation, it gives judgment, insight, the combination of self-confidence and self-criticism that characterizes the good artist or scientist. It is an awareness of being that the sensitive energy alone cannot give. These properties are due to its universal or cosmic character. Consciousness is the upper limit of mental awareness. Thus "mind" is the field of all operations involving the automatic, sensitive and conscious energies in all combinations, concentrations, qualities and kinds.
E3. Creative Energy. This is supra-mental. No one is aware of creative steps except after they have been made. Creative Energy produces a sense of wonder and unexpectedness. When highly concentrated, it can break down the potential energy barrier of the conscious mind and produce states of ecstasy or enlightenment. Its normal operation is in the "higher centre" which is the seat of Intelligence. This can also be called the "Higher" or supra-conscious Self.
E2. Unitive Energy. This belongs to the region of true mystical experience. It produces the states of mystical union or "mystical marriage" reported by so many saints and mystics of all religions. It is also the energy of the Objective Love. In ordinary states of consciousness, the unitive energy is wholly beyond the field of awareness. Nevertheless, it is a factor in all experience, for it is that which draws all levels of the Universe towards Unity. It is both the urge towards Evolution and the enabling power by which Evolution is made possible. Its seat in man is the Superior Centre also called by Gurdjieff the "Higher Intellectual Centre". Its chief characteristic is to transcend all limitations: not only of space and time; but also of quantity and quality. It is non-numerical and non-metrical. It combines with all other energies irrespective of level. It can thus also be called the Energy of Universal Compassion or the Bodhisattvic Energy. It is required for any authentic religious experience.
E1. Transcendental Energy. This for man is not only beyond awareness, but also beyond any possible operation. It is the beginning and end: the Alpha and Omega of all Existence. Either to affirm or to deny its existence is equally meaningless, because existence implies limitation, and if the Transcendendent Energy is anything at all. it must be free from limitations.
Here we must note that the distinction between Will as the agent, and Energy as the means, changes in passing from one level to another. In the material energy group, will must act upon the energies through some medium. The vital energies have a more immediate link with will; that we can observe, for example, in the phenomenon of attention, where will, sensitivity and consciousness are in co-operation. The cosmic energies are direct instruments of the will; while the highest of all, the Transcendental Energy, must be taken as wholly merged with the Supreme Will manifesting through it.
Students of mystical experience are well aware that many mystics have reported the experience of a Supreme Almighty Power that holds in its embrace all that exists and in which they are annihilated like "a drop of water in the Ocean". Those who have this experience affirm that the Power is wholly unlimited and unconditioned and that nothing can be predicted of it except Absolute Infinity. Even such superlative attributes as Perfect Love and Supreme Intelligence are rejected as inadequate and inapplicable. We cannot verify such reports and it is even quite likely that they mistake for experience of the Absolute the overwhelming wonder of direct contact with the Creative Energy. It is, nevertheless, desirable for the completeness of our model to include a level or state of energy that transcends all conceivable attributes and distinctions and this we call E1.
4. THE POSTULATE OF INTERACTION
The characteristics of the twelve energy states provide us with a descriptive model for all physical, vital, mental, psychic and transcendental phenomena. In order to convert the descriptive model into a working hypothesis, we must propose a mechanism for the operations and transformations of energy. We introduce the postulate of interaction as follows:
All operations, whether experienced as within or as presented to, the awareness of a given subject or self, require the interaction of at least three levels of energy.
This postulate can be recognized as self-evident if we consider a few examples.
1. Heat Flow. A very simple operation is the flow of heat. This requires a source, and a sink and a conductor. This is equally true for convection, conduction, or radiation heat transfer. The spatial separation of source and sink sets up a potential energy gradient. Since this has direction and polarity it comes under the definition of Directed Energy, E11. Some kind of apparatus is needed. Whether natural or man-made; this requires cohesive energy E10. Heat itself is E12. No conceivable operation of heat transfer could occur without all three energies.
The operation here can only be the simple one of converting non-directional heat concentration into directional heat flux.
2. Perception. We have a complex operation requiring bodies, organs, space and time configuration over and above the direct operation by which a sense impression becomes a percept. We can, however, confine our attention to the minimum requirement and disregard the role of the material energies and the fact that a living body must participate in the act of perception. We then have the stimulus, the sensation and the perception. The stimulus is at the threshold of awareness and corresponds to our automatic energy E6. The organization of a large number of stimuli over a short interval of time requires energy having the character of our sensitive energy E5. In order to be aware of this as a presentation, that is in order to perceive the sense data, there must also be conscious energy E4. In the absence of the latter there can be sensation but not perception. Thus, three energies are needed; but it it does not follow that three energies are sufficient. All the lower energies are in some way involved and implied in every act of perception. Had we stopped short at sensation, we should have seen that the vital energy E7 is necessary, for without it the organism would be inert or at least; comatose and incapable of sensation.
Here, different combinations are possible because the conscious energy can act both as the initiating factor and also as the enabling factor. So there is the intentional looking for what we want to see, and the enabling act of opening ourselves to recognize what happens to present itself. At a higher level of creative insight, the combinations can be still more varied: for the creative energy can elicit mental constructions the very elements of which do not exist until they are elicited. Thus we can distinguish between creative perception, hypothesis creation and inspired action. All involve the same energies, but in different relationships.
The Interaction Postulate can either be verified empirically by considering many instances, or be treated as implicit in the notion of experience itself. Experience cannot be simple: but implies a centre of awareness, a field of presentation and a means for connecting the two. These must be different in nature, or experience would be illusory or trivial. The same is true of "operation". Thus, the Postulate of Interaction is a primary datum of experience. If it is not immediately self-evident, this is due to its very character. To recognize the postulate is itself an interaction requiring the co-operation of three energies: one of which determines the ability of the mind to grasp the significance of what is presented to it.
5. MIND AND INTELLIGENCE
We can give a working definition of Mind as the field of interaction of automatic, sensitive and conscious energies. We can also define Higher Mind or Intelligence as the field of interaction of sensitive, conscious and creative energies. The Higher Mind is responsible for the creative work of artists, scientists and men of action. All agree in reporting that their "intuitions" or "insights" enter the ordinary mind spontaneously and unpredictably. We can define a further interactive structure which includes the Unitive Energy (E2). This can be called Soul, but it does not follow that all men or any men have souls. Some transcendental experiences can be ascribed to a temporary combination of consciousness, creativity and the Unitive Energy. These would include ecstatic experiences of the Love of God. of the Infinite Beauty and Goodness of the Creation.
The operations and experiences described are all subject to the reservation that we can perform confirmatory experiments only with the energies whose interaction we can control. The upper limit of possible control is the sensitive energy E5. Even this requires a mental discipline that few are capable of attaining. Without this discipline, the higher operations of conscious and creative energies may occur; but they are neither controllable nor reproducible.
This brings us again to the problem of connecting experience and action. This requires a model for the operation of Will. We take will to be a factor in all experience that is not itself either experience or the field of experience. Will is neither subjective nor objective; it is the power that links experience and action and does so precisely because it stands apart from both. As we remarked earlier, the connection between will and energy is very different upon different levels. Every kind of entity has a "characteristic level of existence" and this determines its possible will-operations. Man can change his level of existence and thereby the operation of his Will. If he can make the transition from Mind to Intelligence, he not only sees and understands the world differently, but he himself is different and his actions are also of a different kind. Creative insights and creative acts are closely linked, but there is an even more intimate connection between Unitive Participation and Unitive Action; indeed the two are one and the same. The Will in man is "located" in his mind, not because it is a properly of mind to be the only seat of will-which is far from true-but because this corresponds to his ordinary level of existence. His will cannot escape from the limitations of mind unless a higher vehicle-that of the Intelligence-is constructed in him. This "Higher Mental Body" can be the seat of the Will and if and when this occurs the operations of the Will upon the energies are correspondingly transformed. Thus the Higher Intelligence is closely associated with a Higher Will.
Our aim in this summary has been no more than to show how a descriptive model can be set up. A far longer study would be needed to demonstrate that all the varieties of transcendental experience, that can be accepted as reasonably authentic, can be brought within the descriptive scheme.
For a fuller account of this work, reference should be made to the author's published and unpublished works:
The Dramatic Universe Vol. I, Chapters 10-12, Classification of the Sciences.
Vol. II, Chapter 32, Energies gives an account of the twelve energies and examples of their operations and transformations.
Vol. III, Chapters 39-40, Anthropology. The actions of mind-stuff and soul-stuff.
Vol. IV, Chapter 42, The War with Time. Mind, Will and the Present Moment. Chapters 44-50, The History of Mind.
Energies, Material, Vital, Cosmic. Development of Chapter 32 of the Dramatic Universe.
A Spiritual Psychology. Introduces Model for Normal and Supernormal experience of man.
Systematics Vol. 1 No. 4. Total Man.