• AP Magazine

    Presented simply, forthrightly with plenty of detail and a questioning, a wondering attitude

  • 1
“There’s only one corner of the universe you can be certain of improving and that’s your own self.” Aldous Huxley.

“It is spiritual poverty, not material lack, that lies at the core of human suffering.” Paramhansa Yogananda.

“You have no responsibility to save the world or find the solution to all problems, but to attend to your particular personal corner of the universe, as each person does that, the world saves itself.” Jane Roberts as “Seth”

Psychosophia



The Merging of Science and Intuition

by: Alexander Zikas, M.App.Sc. Chemical Engineering



Section 1: Introduction

“Know thyself” is a very ancient Greek aphorism. Through the millennia, many philosophers proposed ways to follow those words. Socrates thought that the unexamined life was not worth living. In Plato’s Phaedrus, Socrates used “know thyself” as his explanation to Phaedrus for why he has no time for mythology or other far flung topics. Socrates said, “But I have no leisure for them at all; and the reason, my friend, is this: I am not yet able, as the Delphic inscription has it, to know myself; so it seems to me ridiculous, when I do not yet know that, to investigate irrelevant things.” From 1539 onwards the Latin phrase nosce te ipsum was often used. In 1651, Thomas Hobbes used the term nosce teipsum which he translated as “read thyself” in his famous work, The Leviathan. He asserted that one learned more by studying oneself: particularly the feelings that influence our thoughts and motivate our actions. In 1832, Samuel T. Coleridge wrote a poem entitled “Self Knowledge” in which the text centered on “know thyself.” Along the way, methodologies were attempted. Antonio Genovesi (1713–1769) was an Italian writer on philosophy. His first works were Elementa Melaphysicae (1743) and Lógica (1745). The former was divided into four parts: Ontosophy, Cosmosophy, Theosophy, and Psychosophy. Rudolf Steiner distinguished psychosophy from anthroposophy (wisdom of the human being) and pneumatosophy (wisdom of the spirit). Steiner stated; “Psychosophy is to be a deliberation on the human soul, beginning with the soul’s experiences here in the physical world. ” He continued; “every aspect of the soul is either a making of judgments or a life in love or hate. Basically, these are the only concepts that pertain to the soul; all others refer to a vehicle for something coming into the soul.” So we see that for quite some time, philsophers have been trying to create a philsoophy out of “know thyself.” There have been many more not listed here, and many more who developed insights to “know thyself” even to the present moment. For example, the concept of soul collage, originated by Seena Frost, is a process for accessing intuition and creating a deck of cards with deep personal meaning that can help one with life's questions and transitions. This brings us to the topic presented here.

This article introduces Psychosophia, the author’s creation, as a process methodology for achieving gnosis, a form of grace or spiritual knowledge in the sense of mystical enlightenment. It can be applied in life for purpose, success, happiness, strength, or any of the virtues. Ultimately, pysychosophia can lead one to their destiny, rather than leading an unexamined life which is relegated to fate. In one sense, what I present follows that of many others before me, but in another sense, I have tried to create a methodoly to “know thyself” based on archetypal symbolisms and how we personally resonate with them. As I tried to know myself, my engineering mindset wanted to have a structured methodology that was more than just for-the-moment touchy and feely ideas.

The great American psychic Edgar Cayce predicted in September 1939, that when there was the same interest or study given to things of mental and spiritual phenomena as is given to material phenomena, then it will become just as practical and measurable as any other human experience. Psychosophia is my creation of that new field of study of which Edgar Cayce spoke, of the merging of science and intuition, into practical measurable applications. Whether this is what Cayce had in mind, I cannot say. However, in my years of research as a scientist studying unusual phenomena, I had looked for an explanation and application to deliver my findings in an empirical way to the general public. Some people create meaning from immediate data (sensing), while others process it more to find the big picture (intuiting). Psychosophia is not to be confused with psychosophy created by Rudolf Steiner. Psychosophia cultivates intuition by acting upon it. It limits judgment or bias. Possession of material wealth, without inner peace, is like dying of thirst while bathing in a lake. Psychosophia helps avoid spiritual poverty. Psychosophia inventories the behaviors and characteristics that one exhibited as a younger person through to the present, when one is hopefully wiser and can evaluate the good and the viceful behaviors that one had exhibited earlier. It uses intuitive thought experiments and the intuition of ideas from the mystic sense. Such experiments led me to my discovery of archetype properties as noted in my other writings, which have appeared in Alternative Perceptions Magazine over the last few years. Psychosophia can be used similarly in science, in literary and musical composition, as well as other ventures. In a similar sense, people like William Blake, Brahms, and Puccini (with his Madame Butterfly), all said they were inspired from God. I have used psychosophia for gnosis of the self, speculative past life intuiting, philosophy, and scientific thought experiments. All archetypes can lead to a process of psychosophia, if we decide to process them for personal meaning.

Zikas Expanded Psychic Apparatus: Beyond the Id, Ego, and Superego

The id, ego and superego are the three parts of the psychic apparatus defined in Sigmund Freud's structural model of the psyche. They are the three theoretical constructs in terms of mental activity and interactiveness, in which life is described. According to that model of the psyche, the id is the set of instinctual trends; the ego is the organised, realistic part; and the super-ego plays the critical and moralising role. Psychosophia breaks out the character into the 5 parts: the id, ego, superego, as well as what I termed as the psyego and the psygnosis. In psychosophia the id is our primordial character instinct and can incorporate our most deep desires. Think of what was happening in each phase of your life. It gives clues to your basic personality. For example, how could I, as a 2-year old boy be consumed with a passion of astronomy, as I had been and continue to be to this day? I surmised that there was something much more at play than primitive id instincts. The Id can be characterized by the underlining passion and drive in one’s life. It may or may not be repressed.

The ego is our conscious thinking and desires, articulated by our choices of entertain and endeavor. The ego is how we indulge the id, through, for example, what I call pattern markers:  Consumption (preferences for food/drink, music, likes/dislikes, beauty, knowledge, and emotion)  Environment (preferences for countries, genealogy, archeology, museums, architecture, landscapes, history, and folklore)  Social (preferences for politics, friends, pets, drama, film, literature, fashion, professions, recreation, and culture)  Mental (preferences for psychology, art, language, philosophy, virtue, vice, symbols, and spiritualism)

The superego is the regulating external influences on the character through family, friends, and social context, including the wider social space such as childhood schooling, professional education, career, and organizational affiliations. The superego is the regulator on indulgences. The psyego is my construction of how the ego and superego help us find our psychic markers should we search for them. One way we imprint archetypes, for example, is through mythology. The psyego provides good feedback to determine if we are on the right road in life. It is related to how synchronicity works and brings events of significance. In my developed five component psychic apparatus, the psyego is a sort of synchronistic pathway to gnosis, if we become aware of the synchronicity and imprinting archetypes. The psygnosis is the intuitive revelations revealed to us in our phases of life. It can be more clearly revealed at individual times of insight and intuition if we develop the mindset to allow the free flow of this. The psygnosis is the ultimate revelation (gnosis) and confirmation of the psyego event and collectively the purpose of our lives.

Both the chapters of Hebrews and Revelation talk of the spirits of men made perfect. As such, it is an early version of the Superman theory, or Aristotle’s Supersoul theory, on how an enlightened person is defined. I believe grace is a critical part of the equation towards reaching the super person. It is where we learn to apply the virtues through many different perspectives. Moreover, grace can indeed be a line between science and delusion. Take, for example, people who are well-educated scientists or engineers of strong logical thinking, but also have a mystical side based on personal experiences. It is a dichotomy that is hard to balance. Grace is no less difficult to achieve as are the philosophic conclusions derived ultimately from the premises set in the beginning. This super-personification process where one learns the application of virtue, and the hypocrisy of almost subconscious application of petty vices, is a key realization when implementing psychosophia, where one reflects on the id, ego, and superego, to realize the psyego and psygnosis. It is a sort of application function of virtue and grace.

Psychic experience and synchronicity are often a communication to bring awareness to the psyego and psygnosis.



Section 2: Organizing Archetypes for Awareness, Purpose, and Action

Everyone, based on their culture, has personal resonating archetypes, that is, mental patterns of virtue and vice that are depicted through the symbolisms and synchronicities we encounter in life. Psychosophia is a self-examination of one’s self and life in psychological archetype forms, thereby allowing the person to understand from whence his or her perceptions came, and how they can be altered for beneficial purposes. For example, a European xenophobic zealot, prejudiced against Muslims, might hope for a savior such as is found in the symbol of Adolf Hitler. Not only is this using vice for a means, but also it is erroneously being focused on Muslims. Rather, the perceptual problem of this hypothetical xenophobe is an association of Muslims to typical stereotypes such as terrorism, intolerance, and social welfare drains. However, the solution of the problem is to prevent terrorism and intolerance from all sources and not just from Muslims. If social welfare is drained unfairly, people can revise welfare laws to restrict payments. Part of this solution is a long term conditioning of ideals of tolerance (a virtue) on the minds of people that terrorism is an abomination, and any sorts of grievances need to be democratically promoted for resolution. This is no different than public campaigns that reduced racism and sexual discrimination in society compared to the levels of it in decades past. A discussion on the re-engineering of social perceptions through a fourth branch of government (a Council of Philosophers), is articulated further in the book Global Dominance, The Success of Western Civilization (http://sites.google.com/site/successofwesterncivilization).

Psychosophia starts by identifying resonating archetypal images or ideas that create a stir in us, and is not necessarily related to virtue or vice, but can be something inherent that may have a deeper reason for that resonance. Book covers, art, beauty, knick-knacks, posters, songs, TV shows, etc., may be indicating something to us at a much deeper level than we realize. Through a reflective process, it is possible to identify the resonating event to a psychic marker, that is part of our psyego. Knowing our psy markers will relate to determining our overall purpose. Once identified, the subconscious resonance can be allowed to grow into what may amount to a gnosis (as revealed through psygnosis). Take a look at your possessions. Inventory them. What do they say about you? Can you categorize your possession into archetype themes and prioritize them? If you don’t own anything, categorize your thoughts, dreams, and actions during the day, and watch for synchronicities to categorize. There are only so many basic themes. They are usually derived from basic virtues and vices, and are illustrated by surrogate cultural symbolisms. While psychosophia is possible anytime in life and can continue, it is best introduced from mid-life onwards, when we can examine the first part of our life’s subconscious processes that were present, rather than trying to influence them with expanded awareness that may not have a firm basis yet.

The first part of our life is influenced by what the ego and the world (superego) want of us. Psychosophia is about what the soul wants of us. It is the soul’s quest to make us superman or superwoman.

By organizing archetypal themes, you can have better recall in your mind and can simplify your life. It helps us to think archetypally and react appropriately. Awareness brings the strength for better decision-making, a more rewarding life, psychic ability, and virtue strengthening. Awareness also brings expanded perception, understanding of how others think, and strength of diversity.

Once one has found some archetypal themes, one needs to tap them further in hopes of developing synchronicities. This is not wishful thinking. One’s soul will ensure the synchronicities are available if you engage in this soul-searching exercise. Let’s start by some simple classifications of resonating themes.

One can organize these archetypal themes into what I term the Zikas Archetype Function Matrix. It is based on 7 virtues (or their 7 dualistic vice counterparts), as well as 6 interrogative pronouns. There are many ways to read symbolisms into the virtues or the interrogative pronouns. This is where one must reach into their personal repertoire of symbolism and synchronicity to facilitate this exercise. There are many examples that can be created. Some might be subjective. You may want to consider how it relates to your respective ideas as identified in the animus (masculine), anima (feminine), and the shadow (vice), or with the 4 pattern markers noted, or with the 7 vices: pride, lust, greed, envy, gluttony, laziness, and anger. The purpose of this is to get ideas flowing.



The Seven Virtues
Justice (secular)
Justice is often the interplay of good vs. evil. We see it in our personal lives and in entertainment because there is usually a story line based on good vs. evil or another type of competitive theme that causes tension in a story plot. Justice also can be reflected in our morals and in a democratic system.
Tolerance (secular)
Tolerance can involve the empathy, compassion, and love we have for others. Things many people don’t consider negative, such as patriotism, can negatively impact it.
Wisdom (secular)
Wisdom is not only an education, but also how to think wisely and rationally apply education.
Courage (secular)
Courage is often the power of the will to protect what we value, which is often the other virtues.
Hope (spiritual)
Besides the four secular virtues, there are the three spiritual virtues. Hope can be the trust we assign to God to help us create our destiny.
Faith (spiritual)
Faith can be the knowing we have in a cause that is right, and a loyalty we display because of this. Proverbs 3:5 says “Trust in the Lord with all your heart and lean not on your own understanding.”
Charity (spiritual)
Charity can be a reminder that we not only have our own destinies but we also are a cog in a bigger environment that relies on us to provide concern to those not as fortunate.

The Interrogative Pronouns Pronoun Possible Associated Themes Who Who are the leaders, academics, and others we admire? What What type of education or profession did we chose for ourselves? Where Where have we lived; to what race do we belong? When When have key shaping events in our life occurred? Why Why do we live? This is a question perhaps influenced by religious convictions. How How do we live life by the mix of materialism and spiritual investments made?

Combining the virtues and interrogative pronouns into a matrix creates the Archetype Function Matrix. It is this matrix that one can use to explore archetypal themes in one’s life, one small piece at a time. It is from the virtues that all manner of good derives, as well as from the opposite vices that all manner of sin derives. The interrogative pronouns act upon the virtue to derive the symbolism and synchronicities. For this reason, this matrix is appropriate for archetype study as it is the basis, the primordial form or idea, the very archetype itself, from which all else may be derived.

Zikas Archetype Function Matrix Virtue Archetype Function Who What Where When Why How Justice Tolerance Wisdom Courage Hope Charity Faith



Section 3: Streamlined Examples

The When Function

In this example we apply the Archetype Function Matrix to social archetypes to derive the psyego and psygnosis. The focus is on the “When” function by creating phases in one’s life. Collectively speaking, each of the five psychological apparatuses (id, ego, superego, psyego, psygnosis) had an evolution for each recognized distinct time period. Consider the Staircase of People’s Lives, a chart I found in a Greek monastery.

Staircase of People’s Lives, St Mark’s Monastery, Marcopoulo, Athens, Greece

For this exercise I used examples from my own life, for developing the phases in life. I looked at my childhood, high school period, my years at two universities, and my career in the private sector, in Japan, and in the Washington, DC area. To begin, one attaches memories to archetypal symbols. Detailed analyses can run hundred of pages long, as years of symbolisms and synchronicities are identified and reviewed for information. For expediency, I am curtailing the level of detail, which I had invested over many years. The aim is to inventory and draw conclusions. Identifying the underlying characteristic of the id, ego, and superego, will lead to the discovery of psychic markers and revelations as manifested by the psyego and psygnosis respectively.

 From 1962 to 1976, it seemed eerie that astronomy was part of me from my earliest ability to think. My first recollected question at age 2 was to ask my parents how many planets there are. Later in childhood, Christianity and Greek themes would begin to emerge. The symbolism related to astronomy, Greece, and Western culture were around me. Although my later career would focus on engineering and management analysis to make a living, my destiny was laid out in this early childhood, and it is no coincidence that today, the subjects of my literary publishing focus on Greece or Western Civilization, Space and UFOs, and spiritualism.

Psychological Trait Archetypal Symbolisms or Synchronicities in Childhood (1962-1976) Id My early id (from age 2) seemed based on opposing evil. My early id resonated with TV shows like Fireball XL-5 and it’s commander, Steve Zodiac fighting evil. My earliest memory of the personification of evil was in the two-headed monster from the film the Manster. The two-headed Manster was the premiere dark archetype (which also represented duality) that I recall. Ego My ego’s passion was a great interest in astronomy from the age of 2. It seemed to be satisfied in everything I did: Space related books, comics, films, toys, foods (like Quisp cereal), etc. Super-Ego My character was regulated by the family around me, in school, in the town I lived, and in the places visited. A very big resonator was Greece and Greek culture.

Leads to:

Psychic Markers and Revelations Psy-Ego The symbols of space and culture would influence me until I could act upon them in adulthood. Psy-Gnosis An early from of gnosis was the effort I made (mind you I was under 12 years old) on comparative analyses of Christianity to other religions.

 From 1976 to 1980, the simplistic stirrings in my childhood found more sophisticated avenues of growth. The ideals of justice shifted to a craving for knowledge and how to use it to better change the world. The dark symbols of movie monsters soon translated into real villains of history and politics. The Nazis fascinated me because they used every vice in an attempt to create a superman race. It stood in complete contrast to Western Civilization ideals on becoming superior persons via virtue.

Psychological Trait Archetypal Symbolisms or Synchronicities in High School (1976-1980) Id My id played-out in reading and understanding Einstein’s Theory of Relativity and memorizing the periodic table of elements. The triumph of good over evil seemed to be a matter of wisdom over ignorance. Ego My ego was satisfied by learning and my growing interest in politics, which was exposed to alternative political theories while living in Greece. Super-Ego My environment had a strong positive influence on me. I was fortunate to attend an excellent British high school in Greece, and know the amazing mix of faculty and students brought together.

Leads to

Psychic Markers and Revelations Psy-Ego Resonating symbols of Greece and Western civilization were everywhere. Rudiments were developing on other important resonators too, like my interest in Italy. Psy-Gnosis Newsstands sold enlightening political literature and analyses from Soviet magazines, which helped broadened my perspectives. I felt a strong intuitive feeling that I had a destiny to fulfill.

 From 1980 to 1983, Rensselaer Polytechnic Institute (RPI) was my first taste of semi-independence, and hopefulness that I would change the world via technical wisdom. Unfinished business, like my desire I had for British education, and finding another university without a scarcity of women, would lead to a Master’s degree in Australia.

Psychological Trait Archetypal Symbolisms or Synchronicities at RPI (1980-1983) Id Virtue via wisdom and a university degree was the driving force. Ego At RPI, I took music composition, something I found very logically and mathematically oriented. Super-Ego A historic campus full of Western symbolisms in Troy, New York reinforced many archetypes.

Leads to

Psychic Markers and Revelations Psy-Ego A couple women I met in this period helped me realize (years later) that symbolisms are not just psychic markers for objects or ideas, but can relate to living people, as in archetypal forms of beauty and character. Psy-Gnosis Perry’s Handbook of Chemical Engineering (my major) became a sort of bible. I had some humbling experiences too, which I think was a gentle reminder that pride is not always the answer. I found it hard to compete with lots of other smart engineering students.

 From 1983 to 1984, the time at University of New South Wales (UNSW) was very transformational. Years afterwards, I would spend a day compiling and cataloging my letters from this time period, and the butterfly stamps on them were prominent, just after I had a thought exercise for the idea of the butterfly for this period in my id. It was also impossible for me to find an Internet butterfly image to my liking when, as part of that exercise, I sought imagery. But the next day when I saw the UNSW letters, the butterfly stamps of them were perfect resonance. University political activities brought my high school political ideals to a sense of fruition, after the apolitical engineering world of RPI. In this new environment, my ability to understand the duality of politics, virtue, and Western civilization was a strength I would draw upon in my future writings and perceptions. My destiny archetype would be rung again with the incredible things a psychic friend named Swami prophesized for me, which were becoming true in later years.

Psychological Trait Archetypal Symbolisms or Synchronicities at UNSW (1983-1984) Id The id was in a transformational theme mode, as found in my ego’s goals. Ego Goals at this time were completion of my studies, marrying my girl fiend, and finding a job. Super-Ego Australia brought many new influences upon me, including new variants of Western civilization and more notably, Asian influences, which would come to play important roles later.

Leads to

Psychic Markers and Revelations Psy-Ego Transformational symbols such as the butterfly were very evident in this time of my life. Psy-Gnosis Intuitions were of a political nature as my University had a healthy and vibrant political life. Additionally, it seemed all my engineering studies began to integrate with the Master’s program.

 From 1985 to 1989, employment in the private sector phase meant full independence. Having money meant I could buy consumables to a greater extent. I was meeting new people. I traveled too with vacation and work. A Greek American, Mike Dukakis, was running for president and cultural pride was high. Humbling experiences was a lay-off from work. I had a rewarding experience when I joined St Demetrios Church, initially for the baptism of my son. The end of the phase saw dabbling in stocks, part-time home businesses, looking for an overseas job, and exploring the potential of a PhD. An unexpected call from Japan offered employment with the US Army.

Psychological Trait Archetypal Symbolisms or Synchronicities in the Private Sector (1985-1989) Id The id drove new creative forces via employment and a son being born. Ego More expensive ego satisfactions came through travel, fine consumables, and continuing education. Super-Ego I was exposed to a new universe of working professionals.

Leads to

Psychic Markers and Revelations Psy-Ego New synchronicities were travel related, environmentally related (my career), and reinforcements of old archetypes from NJ, where I lived but also grew up. I lived on a hill, and I always seemed to have lived on a hill or had some associations of hills or heights in the name of the places I lived. Psy-Gnosis New religious intuitions manifested as I joined St Demetrios Church, whose priest was a good mentor.

 From 1989 to 1994, Army symbolisms were playing out with employment as an army civilian. I saw directly how first class the military was. The psyego was certainly the country of Japan, my Japanese relatives, and my new friends (I would learn much on Korea too). The psygnosis in concept was leadership. I ran my own office and operation, and the invaluable experience I obtained led to an executive potential program when I returned to Washington, DC. But, an executive type of leadership was not to be for me, because of long hours and stress. Instead, I embarked on other rewarding unique endeavors. The army was to be my best part of my career.

Psychological Trait Archetypal Symbolisms or Synchronicities with US Army Japan (1989-1994) Id Good vs. evil id-driven characteristics would find new expression. I was among modern day “knights.” Ego Better pay meant I could indulge in even better consumables Super-Ego My new environment of Asia would exert new influences on me.

Leads to

Psychic Markers and Revelations Psy-Ego Synchronicities related to Japan and the military would manifest. One of my childhood friends commented I always had a liking to the army, and could now partake in the real venture. Psy-Gnosis Intuitions of leadership were foremost at this time.

 In 1994, I returned to America from Japan. As I entered peak career and burden (kid’s college, family stresses, finances, aging parents, etc), it was enough to create crises. It was a hard balancing act. I had to simplify and focus, and channel my energies, through writing exercises where I articulated the feelings within me and logically ordered them, forming the foundations of my psychosophia methodologies. I started trusting in faith. The feeling of destiny remained with me. I admired Father Walter Ciszek, a hero of mine, coming from the same Polish roots in Shenandoah, PA, and a personal friend of my uncle. Father Ciszek spent years in a Soviet gulag, but found fulfillment in administering to the needy there, and would eventually return to America to write his story of faith and purpose. In this time of my life I had intuitions on the scientific investigations I was pursuing, being able to speculatively articulate and observe archetypal properties and write about them in Alternate Perceptions Magazine.

Psychological Trait Archetypal Symbolisms or Synchronicities in Washington DC (1994-present) Id In this phase of my career, I would have a couple rewarding peaks, and a deep id-based “knight” consciousness drove my endeavors in Homeland Security and the protection of Western Civilization. Ego I lived in a world-class capital full of Greco Roman symbolisms. This is a richly rewarding time in my life in both career and my private investigation of unusual phenomena. Super-Ego My main regulating influence would be my immediate family.

Leads to Psychic Markers and Revelations Psy-Ego New strong symbolisms like mythological heroes and villains, past life synchronicities, and genealogical influences would trigger an expanded awareness of a most incredible kind. Incorporation of psychic senses became daily for me. I sometimes need to ask if I am the same person I was prior to 1994. Psy-Gnosis Virtue and spiritual revelations were becoming more frequent.

The Why Function

Another example is an intuitive approach to our feelings as offered by painting. I think it gets to the innate feelings of all artists to provide a message that requires the viewer to ask questions and in the process “know thyself.” Art is a way to address the underlining Jungian archetype aspects of our humanity. One probably does not paint or view paintings with psychosophia in mind, but the inspiration behind creative works and the exploration of their themes is an excellent example of what psychosophia uses in an overall framework of characterization.

In the book, The World View of Paul Cezanne, the author Jane Roberts, channeled the wisdom of a being named Seth to discuss the psychic archetypes of Paul Cezanne’s art. Whether one believes in channeling is irrelevant, as the points made in the book are still valid. To quote the book, “All art forms are a part of greater ideal forms, then, but these are the psychic raw materials from which each artist carves his or her own portion, and in turn leaves his or her mark upon the ideal, which is itself changed.” The book also says, “Each person has an inbuilt impetus toward originality; the urge to perform in some new manner; to excel in a completely new way; to do something no one else can do or has done. This urge on the part of the species is biologically pertinent in that it assures vitality and impetus, change, and continuing stimuli and challenge over a long term.”

One might ask at the end of these exercises “so what?” The answer is two fold. If you are already have a desired stable life, the results can provide confirmation of it, and provide the control and strength of will not to stray from the path. For those you have challenges with vice or aimless living, the exercise may get you thinking about why you act as you do, finding a purpose in life, and making life more productive. It comes down to knowing ourselves better and how to get more out of life. It’s a methodology for those who have an interest with it. Psychosophia is about the discovery of oneself, and as noted above, our unique originality to perform in a way only we can as unique individuals, is perhaps the gnosis you will find if you are not already aware of it.



Section 4: Other Applications of Psychosophia

Einstein’s thought experiment as to what would happen if one rode on a light beam led to his theories of relativity. Advanced application of psychosophia could similarly aid humankind in the thought experiments we engage as individuals. Such new intuitions could lead to space travel, out of body experiences, transmutation of matter, and gravity control. What if we could will our body to simulate the fives senses in nerve signals to the brain, e.g. simulate a jasmine smell to the brain. This is a good thought experiment because it can be simulated in a dream, so why not in actuality? That is ultimately why we collect or remember material things to stir the archetype of memory pleasures. If the mind could do it at will, we free ourselves of materialism and evolve humanity. This is quite a profound thought! Reiki is a mild example of this, via a perceptual mental change allowing one to master the involuntary blood flow and temperature in the palms of our hands, creating an enhanced psychosomatic biofield to heal.

Use the clues of psychosophia to steer a personal course, not develop thoughts into obsessions. In The Clouds, Aristophanes demands caution from those whose worship of Socrates stops them from seeing how a preoccupation with an idea of philosophy can lead to endless thinking about what is really right or wrong. Some archetype guidelines I suggest for perception include:

1. Educate on the matter
2. Apply the virtues
3. Seek to understand the opposite viewpoint
4. Seek to validate your current perspective but critiquing it
5. Reconcile
6. Seek grace or gnosis


Finally, thought in the form of expectation can have impact. For example, the expectations of investigators can have an impact on research or experiments. In a broader sense, we can create our own reality by how we think. Thinking you owe someone or something a debt opens yourself to it. What are your prejudices that can influence an outcome? Our primordial human drive is survival, and then we begin to satisfy the ego. Our tools of creation are desire, imagination, and expectancy. Psychosophia can help us achieve our potential.

As we learn to form reality from our own beliefs, to choose our mental state, it is interesting that our ideas have a certain threshold upon which they can become social reality. In science, it is called the propagation of the idea, and as the chart below shows, only a 10% opinion rate is needed to make minority belief into majority belief. This visualization shows the tipping point where minority opinion (shown in red) quickly becomes majority opinion. Over time, the majority opinion grows. Once the majority opinion reaches 10 percent of the population, the network quickly changes as the minority opinion takes over the original majority opinion (shown in green).

Illustration courtesy of Rensselaer, Fall 2011, www.rpi.edu/magazine.

The most important future is yourself, and the superman or superwoman you can become, regardless of the environment in which you find yourself. You have the occasion to become an intellectual secular saint, a philosopher. You have the ability to perform miracles for yourself. As you discover and perceive the grace in humbleness, honor, wisdom, courage, tolerance, it all comes back to virtue and being the best self-mastered superman or superwoman one can be. We create our reality, and just like it is found in Giovanni Pico’s Oration on the Dignity of Man, we can rise up to the abode of angels or fall to the den of beasts. Breaking our bounds can be accomplished and reinforced by writing our archetype inventories to formalize and give the mind a structured roadmap. Freedom from control of thought is the knowing and understanding of both sides of duality that can take many forms. These are not just about a middle point, but seeing above it all and not passing any judgment other than awareness and pursing a desired purpose. Understanding the duality then strengthens the whole. Make time to do thought experiments even if at the beginning you don’t know upon what to reflect.

Psychosophia allows one to understand personality triggers and with awareness the ability to control them and not be controlled by them. In UFOlogy this is often what makes a contactee experience egalitarian, verses an abductee experience that is ruled by fear and lack of control.



Section 5: Conclusions

Understanding the inner world is a prerequisite to understanding the outer world and controlling it. Psychosophia helps to achieve simplicity of life, strength, and understanding of the mind as a goal. Material objects can be replaced by images of them in a psychosophia playbook for symbolisms, easing a path to simplification by taping the archetype of loved resonating thought images. As materialism is reduced, humanism and spiritualism can fill the gap. By categorizing your imagery and ideas, modern life’s Internet gluttony of endless information and applications is tamed. To the user of psychosophia, the process of tapping the psyego and psygnosis literally comes a sixth sense.



References

1. Psychosophia, copyrighted book by author, but not yet published.
2. The Staircase of People’s Lives, St. Marks Monastery, Markopoulo, Athens, Greece
3. The World View of Paul Cezanne, A Psychic Interpretation, by Jane Roberts
4. “Scientists Discover Tipping Point for the Spread of Ideas,” Social Cognitive Networks Academic Research Center, Rensselaer, Fall 2011, www.rpi.edu/magazine

Books



The-Illustrated-Encyclopedia-of-Native-American-Mounds-Earthworks


Edgar Cayces Atlantis


On the Edge of Reality


Lightquest


The Cygnus Mystery


The Search of Edgar Crace's Atlantis DvD


The Yucatan Hall of Records

Books



Mound Builders


Visitors from Hidden Realms


Ancient South America


The ARE's Search for Atlantis


The Ancient Bimini Harbor


Beneath the Pyramids


Ancient Mound Builders