The Philosophy of Westworld

Posted on April 30, 2017 by Reid Mukai

By Jeremy D. Johnson

Source: Omni

Michael Crichton wrote and directed Westworld for the big screen in 1973. That same decade, in 1976, an adjunct professor named Julian Jaynes made the bestseller list with a surprising title: The Origins of Consciousness in the Breakdown of the Bicameral Mind. You wouldn’t think that a book with a name like that would become such a popular success. Yet, there it was. In 2016, when Westworld came to the small screen in the re-imagined HBO series, you wouldn’t imagine Jaynes getting heard from again. Especially since bicameralism wasn’t even mentioned in the Michael Crichton’s original film. Yet, there he was. Early on in Westworld’s first season Dr. Ford, one of the creators of the park, explains how he and his co-founder Arnold used a “debunked” theory about the origins of consciousness to bootstrap A.I. The scientific community didn’t recognize bicameralism as an explanation for the origins of the human mind, but, as Dr. Ford suggests, it could be useful for building an artificial one. Thousands of people—perhaps more—started Googling for “bicameral mind.” Bloggers and YouTube channels capitalized on the sudden interest by writing articles and introductory videos about this weird, arguably psychedelic theory of consciousness. Suddenly everyone was interested.

This article isn’t going to be one of those explanation pieces, but it’s worth mentioning a few, precursory details.

Looking Through the Mirror of Consciousness

According to bicameralism, human beings used to hear voices—auditory hallucinations—as a means for the right brain to “talk” with the left. Rather than having an inner monologue, the kind of self-consciousness we take for granted today, ancient people literally heard the voices of gods as their conscience, telling them what to do. This, Jaynes argues, accounts for the abundant descriptions from antiquity of gods and deities appearing all over the place, meddling directly in human affairs. Over time—about 3000 years ago—as various calamities occurred and societies got bigger, more complex, the bicameral mind broke down. The gods went silent. The modern, introspective self, quite literally, came to mind.

Jaynes may have been onto something, but even if he wasn’t, his book makes for a compelling and well-written read. The cultural zeitgeist of the 1970s, we must remember, was the high-water mark of psychedelic intrigue and “High Weirdness,” with writers like Philip K. Dick and Robert Anton Wilson both having their own inextricable experiences in 1974 (see “2-3-74”). Dick would turn this encounter into the semi-autobiographical VALIS trilogy as well as his Exegesis. This brings us back to our time.

Bicameralism would have been enough to place Westworld in good, present company: Netflix’s recent Stranger Things and OA, cerebral films like Arrival, and even the metaphysical, possibly D.M.T. inspired comic book movie Dr. Strange. Just to name a few. What connects any and all of these media is pop culture’s intensifying allure to the mysteries of our own consciousness. We’re having something, as The Atlantic recently suggested, like a “metaphysical moment.” Multiple realities intersecting with our own. Deep, dark structures of the psyche spilling up into the conscious mind in the form of auditory hallucinations. The emergence of consciousness buried somewhere in archaic chapters of history. All of these subjects are in a full saturation moment through hit T.V. series, and at least flirted with in Hollywood blockbusters. Consciousness is in. (Permit a moment of conjecture, but with the increased sense of global, existential malaise around issues like climate change and political nativism, that we’ve turned inward for solutions should come as no surprise. Western culture in the 1960s and 70s, despite, or because, of being under threat of a Cold War and nuclear armageddon, produced tremendously thoughtful and visionary art.)

Westworld is a show that celebrates the kind of weird prevalent in pop culture during the 1970s: a desire to connect with those hidden recesses of the psyche that each of us have experienced in dream, creative process, and revery. “O, what a world of unseen visions and heard silences,” Jaynes writes in The Origins of Consciousness, “this insubstantial country of the mind!” When Dolores, a “host” in the park, goes on her journey of self-discovery, there’s a part of us that goes with her. It helps that Dolores, along with the other hosts in the park, experience their memories as a kind of waking dreaming, navigating altered states of consciousness and auditory hallucinations in order to succeed in their quest for liberation. We’ve all felt, quite rightly, that there is more to ourselves than our waking, conscious minds, and that if there was some way to communicate with those occluded dimensions of ourselves we could gain some inkling of wisdom (hence, I think, all the self-described “psychonauts” around today). Westworld functions like a scrying mirror for the curious audience to embark on their own journeys of self-knowledge. It is this more intangible aspect of the show—and not just Western gunslinging androids—that made it such a hit.

Jeffrey Kripal, a religious scholar, writes about this intimate link between pop culture and consciousness in Mutants and Mystics: Science Fiction, Superhero Comics, and the Paranormal.

“What makes these particular forms of American popular culture so popular is precisely the paranormal. The paranormal here understood as dramatic physical manifestations of the meaning and force of consciousness itself.”

We are drawn to the weird because the weird is showing us something about ourselves.

Elaine Pagels published The Gnostic Gospels in 1979, a book which quickly became a classic in the American spiritual counter-culture. I mention it here because of the intriguing gnostic motifs embodied so well by Dr. Ford himself. For those of who you aren’t familiar with gnosticism, or The Gnostic Gospels, these were written by early Christian sects who, speaking very generally, believed in heretical ideas. There was no single gnostic church. Philip K. Dick was drawn to their darker, paranoid theme of the false world: the idea that our reality was somehow an illusory one—a trap—created by a lesser god. A “demiurge.” The demiurge would rule over its creation and keep human souls ignorant of their spiritual birthright, lest they break through themselves in states of elevated consciousness or “gnosis.” It was, in other words, up to the individual to liberate themselves, not through reason, or faith, but gnosis. Other popular films, like The Matrix Trilogy, would take this motif and run with it quite successfully. But Westworld’s Dr. Ford plays the perfect gnostic demiurge; having created the hosts in the first place, he ensures that they stay ignorant to their own potential for self-consciousness and liberation. Trapped in their loops, and wiped of their memories, the hosts remain blissfully unaware that they are existing inside of an amusement park. (To avoid any major spoilers I’ll simply leave this cryptic remark: we know this is only partly true by the end of season one. The gnostic trap becomes a different, albeit more violent, means toward freedom. Dr. Ford, by the final episode, becomes a triumphant expounder of the gnostic doctrine: the gods won’t help you liberate yourself. Those voices were you. You are the higher being waiting to become self-illuminated. Westworld is not only about consciousness, but liberation through personal gnosis.)

This Path is Never Linear

The maze is an image with deep significance. Hosts in the park, when they begin to develop nascent self-consciousness, are invited to partake in a puzzle—“The Maze.” The Man in Black is repeatedly told, much to his dismay, “the maze isn’t meant for you.” It doesn’t stop him from trying. The goal is to get to the center of it, but what does this mean? Carl Jung, the Swiss psychologist responsible for developing a theory of the unconscious, and for whom the 70s spiritual counterculture would help to popularize, would immediately recognize the maze as a symbol of both the labyrinth and the mandala. Let me explain.

By entering the maze, or synonymous labyrinth (the show dangles this myth in front of us with the strange appearance of a Minotaur host), an individual embarks on a perilous journey of self-discovery. It is through surviving the perilous twists and turns of the labyrinth that the adventurer gains some a form of self-realization. Think: Luke Skywalker and Yoda’s cave in Star Wars V: The Empire Strikes Back. In the case of Westworld, the maze leads to consciousness, and perhaps even freedom from the park itself. Jung, if he were alive today, might smile and nod. “The goal of psychic development,” he writes in Memories, Dreams, Reflections, “is the self.” Jung adds—echoing Dr. Ford—that consciousness isn’t a pyramid but a maze: “There is no linear evolution; there is only the circumambulation of the self.” When we see the image of the maze painted on the skull of a host, early on in the season, we’re looking at a mandala: those intricately patterned mazes often leading towards some center. Jung writes, “The mandala is the center. It is the exponent of all paths… to the center, to individuation.” It is through the messy, round-about series of wrong turns that we come to consciousness. “Mistake. Mistake.” There is no straight path to the center of the maze. There is no easy way towards self-discovery. No wonder we loved this show. It turns out the maze really is meant for us.

Hybrid Landscapes – From Posthistoric to Posthuman

Posted on December 26, 2016 by Reid Mukai

By Kingsley L. Dennis

Source: Reality Sandwich

The collective psyche seems to be in the grip of a powerful archetypal dynamic in which the long-alienated modern mind is breaking through, out of the contractions of its birth process, out of what Blake called its “mind-forg’d manacles,” to rediscover its intimate relationship with nature and the larger cosmos.
Richard Tarnas

Reality, it seems, has been deregulated, and nothing is business as usual anymore….as ancient mapmakers used to mark on the watery unknown, “Here be dragons”
Erik Davis

Here be dragons, indeed. Our human exploration is swinging through a momentum that includes knowledge of the finer forces at work within the cosmos, which includes how we experiment in our interactions with not only the environment but also our bodies. In this article I will explore these themes, looking at memes of meta-programming to post-body scenarios – all in the framework of a human search along the sacred path of understanding our very selves.

American writer Philip K. Dick is famous mostly for his science-fiction books that question the nature and validity of our reality-matrix. In “The Android and the Human,” a speech that Dick gave in the early 1970s, he spoke about this blurring of the boundaries between body and environment:

[O]ur environment, and I mean our man-made world of machines, artificial constructs, computers, electronic systems, interlinking homeostatic components – all of this is in fact beginning more and more to possess what the earnest psychologists fear the primitive sees in his environment: animation. In a very real sense our environment is becoming alive, or at least quasi-alive, and in ways specifically and fundamentally analogous to ourselves.1

The human-body-environment is increasingly being reconfigured as a site for a new magical animism, as distinct from the previous archaic notion of animism. Writer-philosopher Erik Davis has referred to this as a sort of ‘techno-animism’ whereby we give life to our technologies based on our imaginations.2 This new configuration is no longer anymore about technologies and us, but rather our technological bodies that now inhabit our ‘techno-imaginal’ realm. The body is becoming back into vogue as a site for experience and experimentation, as a vessel that interacts, intercedes, and interprets the sacred-mystical reality-matrix that encloses us. As modern quantum science has now aptly demonstrated, we do not inhabit a subject-object type of us-and-it world.^[1] All materiality is enmeshed within a quantum entangled universe, and our bodies are somatically communicating with this energy field simultaneously.

Much of the western spiritual (Gnostic) mystical practice is interpreted as a somatically felt experience. The body is the instrument that receives and grounds the experience, whether it be in terms of the ‘great flash’, ‘illuminating light’ or the ‘bodily rush.’ The body is the human instrument for attracting and centralizing (receiving, transcribing, and sometimes transferring) the developmental energy. There are many ‘bodies’ in spiritual-mystic traditions, including the etheric, the spiritual, the ecstatic, the subtle, the higher, and others, so that the purely physical-material body is recognized as the densest and least mobile of them all. As cultural historian Morris Berman has noted, the body in history has always been a site/sight of focus.3 It has helped define the experience of the Self/Other, the Outer/Inner, and to be a material vessel for the spiritual impulse. Our earlier ancestors, who exhibited more of an animist relationship to the world, saw less distinction between the physical body and its environment. The rise of the philosophy of dualism and the mind-body split, which was supported by the mechanistic worldview, saw our modern societies further strengthen the mind/body rift. This was publicly endorsed by Orthodox/organized religions that have been quick to spurn and even demonize the body. Many so-called ‘modern’ societies around the world have, at one time or another, attempted to suppress the power and expression of the human body. The body has always been a site for the convergence of power and control. Perhaps no one in recent times has done more to expose this body-power relationship than the work of French philosopher Michel Foucault.^[2] Foucault has deconstructed, in the body of work that he refers to as a critical history of modernity, how the body has been fought over as a site of power. The physical body is a location of resistance against the establishment; it is a fixed place where an individual can be located, found, and held accountable. If we cannot escape from our bodies then, it seems, we are forever within the system. The body-in-system has always been taken to represent the form of something, as a socially tangible entity. We have bodies in terms of social institutions, such as the body politic, or the social body, the scientific body, the medical body, or the body of an organization, etc. The once sacred site of the body, which was the vessel for somatic spiritual experiences, has become the subject of control and suppression.

In Gnostic terms the body’s site of power has been referred to as those of the ‘sleepers’ and ‘wakers.’ The ‘sleepers’ being those whose conscious self has yet to break through the layers of the body’s social conditioning. The spiritual-somatic experience has been seen as a threat to hierarchical societies because it exists beyond their bounds of power. This is one reason why ecstatic experiences – whether through spiritual or other means – have been suppressed, outlawed, and discredited by religions and mainstream institutions alike. Ecstatic experiences that can break down human thinking patterns and conditioning structures are unnerving for institutions of social-political power. How can you control, regulate, and discipline a body/energy/experience that has no physical location? Such intangible forces, such as the power of baraka,^[3] is positively infectious and beyond bounds. As Berman notes,

The goal of the Church (any church) is to obtain a monopoly on this vibratory experience, to channel it into its own symbol system, when the truth is that the somatic response is not the exclusive property of any given religious leader or particular set of symbols. 4

The spiritual-occult renaissance of the 20th century strove to rejuvenate and strengthen the presence of the somatic experience. This intangible flow of spiritual blessing, grace, and power is also a resurging undercurrent in the sacred revival.

In more recent times there has been an increasing focus on what is termed the innate consciousness (of the body), and which has been revealed through such techniques as muscle testing. It is innate because it is inborn (born in and of the body), and it is instinctual. Somatic consciousness then is another word for our intuitive intelligence. As I discussed in a previous book,^[4] many of those now being born into the world are displaying a stronger sense of intuitive intelligence. However, in our modern haste we have, in the words of French philosopher Bruno Latour, never really been modern at all since we continue to exist in an anthropological matrix where nature and culture cannot be neatly divided. As Latour points out, this matrix is composed of hybrids where natural/cultural, real/imagined, and subject/object merge. Moreover, this hybridity is being further enforced and coalesced through genetic engineering, implants, virtual reality, and NBIC sciences (Nanotechnology, Biotechnology, Information technology and Cognitive science). Latour is right in saying that humanity has never exited from what he refers to as our pre-modern ancestors’ world. We are, and always have been, a hybrid of body-mind-environment. Yet unlike Latour, I contest that we are modern – or rather we are past the post of post-modern, in how we are merging our lives into a new hybrid fusion.

Our ancestors made no such division between nature and society because their state of consciousness did not allow them to – they simply did not perceive it. However, the state of human consciousness today is far different in its capability and lucidity to perceive and acknowledge the relationship with our external world. Saying this, of course, in our development ‘to be modern’ we left behind the sacred component of perceiving just how entangled our reality truly is. Yet the succeeding ‘post-modern’ stage then worked on breaking down these ‘perceptions of containment.’ As William Irwin Thompson says,

The project of Modernism was to expel preindustrial magic and mysticism and stabilize consciousness in materialism, but the projects of postmodernism have broken down the walls that once contained us in a solidly materialistic and confidently middle class worldview. 5

This breakdown has now moved into a more advanced stage with the advent of the internet and digital technologies. We have now entered what Thompson refers to as the ‘astral plane, a bardo realm, in which everything is out there at once, a technologized form of the collective unconscious…a place where the physical body is either dead or absent.’ 6

Thompson prefers to view this technologized-bardo realm, where the physical body is either dead or absent, not as post-modern but as postcivilization – or even posthistoric.7 We are in a new phase of planetary culture where we are no longer simply reacting to emerging technologies, but rather our evolving state of consciousness is drawing forth these new technologies. In other words, it is as if new technologies come into being in accordance with shifting states of human consciousness. Like a good magician, we are pulling new technological innovations out of the hat of our collective consciousness – archetypes into manifestation. Whereas modernity was about ‘coming to our senses’ in a rather conservative way, the posts we have passed now – whether they be modern, civilization, or historic – are about shifting beyond our senses. As one well-placed commentator put it,

The human being’s organism is producing a new complex of organs in response to such a need. In this age of the transcending of time and space, the complex of organs is concerned with the transcending of time and space. What ordinary people regard as sporadic and occasional bursts of telepathic or prophetic power are…nothing less than the first stirrings of these same organs.8

As a new historical phase unfolds within the human species – as part of a shift toward a planetary civilization – it appears that new needs are pushing out – or birthing – novel organs or faculties within the human being.

This brings to mind the Richard Tarnas quote that headed up this article, where he stated that the once alienated (read ‘sacred’) mind is now breaking through, as if in a birth process, out of what Blake called its “mind-forg’d manacles,” to ‘rediscover its intimate relationship with nature and the larger cosmos.’ Note that Tarnas said ‘rediscover,’ suggesting it is a recovery, a revival, and not a new birth. The sacred revival of which I speak is literally carving out a new topography for itself.

Hybrid Landscapes

Our millennial era is still trying to decide how to define and view the physical biological body. At this stage the landscape is literally littered with a thousand voices, all howling ‘for the ancient heavenly connection to the starry dynamo in the machinery of night.’^[5] Some voices see the human body as a hindrance upon the evolutionary journey toward an immortal society that is destined for the stellar neighbourhood. Others view it as a field for experimentation; to tinker and adapt toward a genetically modified hybrid. There are still others who see the body as a site to blur the boundaries between the digital and physical worlds. And then there are those voices who view the biological body as undergoing its own intrinsic in-built modification, or upgrade, through a self-adapting nervous system, programmed by emerging DNA programs hitherto latent.

In the latter part of the 20th century we had a wave of trends that all converged upon the body-mind-spirit matrix. These streams included the physical (bodily) research fields of cybernetics, computer programming, and artificial intelligence. These streams then interwove with the mind-spirit tropes of psychedelic experimentation (LSD, peyote, etc), mystical philosophies (Gurdjieff, Castaneda, etc) and transcendental movements. You would literally need a whole book dedicated to this topic alone to even begin to make a credible dent into this yellow brick road bricolage of body-mind-spirit convergences. Just to give a slight taste from the tip of the iceberg I will ever so briefly mention how the computer metaphor gave rise to notions of programming – and meta-programming – the human body as a biocomputer. This image was reinforced by Dr. John C. Lilly’s bookProgramming and Metaprogramming in the Human Biocomputer that described some of his experiments on human consciousness and human-dolphin communication. Meta-programming became a core theme of the writings of Timothy Leary and Robert Anton Wilson who produced such works as Exo-Psychology: A Manual on the Use of the Human Nervous System According to the Instructions of the Manufacturers and Prometheus Rising respectively. Both these works discuss an eight-circuit model of consciousness that is part of a path in neurological evolution. Both authors, Leary especially, took it upon themselves to evolve a philosophy stating that the future evolution of human civilization was encoded in our DNA. Hence, the new sacred technology is our nervous system itself, and our DNA is already hard-wired for evolutionary mutation. Similarly, running through some of these streams were the ideas of Caucasian mystic G. I. Gurdjieff who spoke of the human being in terms of a ‘man-machine’ that was asleep to life and could be triggered into wakeful activation. Leary, as if in Gurdjieffian overtones, would call for humanity to ‘wake up, mutate, and ascend.’9 The new sacred magic had mutated into practices (rituals) to reprogram the apparatus that receives, according to the authors, our biofields as well as human consciousness; namely, DNA. Interestingly, recent advances in quantum biology have outlined how DNA emits biophotons that produces a coherent biological field that may be susceptible to impact and influence (read ‘reprogramming’ here).10^[6]

Whether or not the new game in town was actively to epigenetically re-program the DNA through a fusion of transcendental and/or psychedelic practices, it was very much about work on oneself. Gurdjieff’s program of study – called The Fourth Way – was a kind of blend of Eastern dervish yoga with western scientism. As Gurdjieff famously proclaimed – Take the understanding of the East and the knowledge of the West and then seek. This blend of eastern understanding and western knowledge became known amongst its adherents simply as The Work. The western melting pot of sacred angst and survivalist spirituality saw an emergence of similar tropes such as E.J. Gold’s The Human Biological Machine as a Transformational Apparatus. The western playing field in the second half of the 20th century was open to the new Great Game – and it involved inner spaces and the body-mind matrix. Robert S. de Ropp aptly called it the Master Game in his book Master Game: Pathways to Higher Consciousness Beyond the Drug Experience. For a sense of what was bubbling up around this Master Game sacred revival, in the US especially, one needs to understand a history of the Esalen Institute, co-founded by Michael Murphy and Richard Price on the Californian shores.^[7] An excellent, if exhaustive, study of the body-mind matrix based upon the fizzy, fired-up tropes of the time is Michael Murphy’s Future of the Body: Explorations into the Further Evolution of Human Nature. These explorations, however, were all based upon expanding and amplifying the potentials of our current human biological body-mind. That was before the computer trope really got going – and science-fiction became research grant.

The rise of the robots literally happened after the Dartmouth Summer Research Project on Artificial Intelligence (AI), in the summer of 1956, announced the beginning of the AI field. College campuses and defence departments suddenly began the earnest journey along the stony research road that finally spawned the controversial concept of consciousness upload. One of the more vocal supporters of this ‘mind-in-machine’ notion is robotics researcher Hans Moravec. Moravec, whose books include Mind Children and Robot, outlines a future where the human mind can be uploaded as a precursor to full artificial intelligence. Similarly, cognitive scientist Marvin Minksy (who was one of the 1956 gang who coined the AI field) espoused a philosophy that saw no fundamental difference between humans and machines – as put forward in such works as his Society of Mind. Artificial Intelligence is uncannily consistent with the Christian belief in resurrection and immortality – does this make AI research into a sacred, god-like enterprise? It does make us wonder. Historian of technology David F. Noble notes also that the AI project is imbued with its own trajectory of transcendence:

The thinking machine was not, then, an embodiment of what was specifically human, but of what was specifically divine about humans – the immortal mind…the immortal mind could evolve independently into ever higher forms of artificial life, reunited at last with its origin, the mind of God.11

Other streams have been quick to spring up around this fertile theme, including several futurist movements and their manifestos. These have included, but not limited to, the Upwingers (F. M. Esfandiary), Extropians, Transhumanists; and then later came the high-profile members that announced the Technological Singularity.

F.M. Esfandiary’s ‘Upwingers Manifesto’ (by now Esfandiary was known as FM-2030) announced in the 1970s our glorious moment in human evolution. According to their manifesto:

We UpWingers are resigned to nothing. We consider no human problems irreversible – no goals unattain-able. For the first time in history we have the ability, the resources, the genius to resolve ALL our age-old problems. Attain ALL our boldest visions.^[8]

Similarly, in the 1980s Max Moore and Natasha Vita-More expounded on Extropian principles which later came to be formulated as: Perpetual Progress; Self-Transformation; Practical Optimism; Intelligent Technology; Self-Direction; and Rational Thinking. And for the Moores, Intelligent Technology meant ‘Applying science and technology creatively and courageously to transcend “natural” but harmful, confining qualities derived from our biological heritage, culture, and environment.’ ^[9] The Transhumanist movement is still going strong and is not definable to any one particular group, although Humanity Plus (H+) is one of its most recognized institutions. There are streams and sub-groups under the transhumanist umbrella, and yet they all share a similar goal in viewing the human condition as being open to transformation through the use of sophisticated technologies. In other words, the goal is to give humanity a technological upgrade to its current bodily and mental capacities.

From Gurdjieff’s ‘man-machine,’ to Moravec and Minsky, to Max and Natasha Vita-More and Ray Kurzweil, the list goes on. And recently we have had the call for a new speciation along the homo sapiens evolutionary line – into Homo evolutis. In their TED talk and subsequent book Homo Evolutis Juan Enriquez and Steve Gullans present how we have already gone through twenty-five speciation events before arriving at our current species. Enriquez and Gullans consider it an anomaly to think that no other humanoid will ever evolve; and so they ask the question – ‘what would the next human species look like?’ They say that ‘We are transitioning from a hominid that is conscious of its environment into one that drastically shapes its own evolution…We are entering a period of hypernatural evolution…Homo evolutis.’12 This brings us back again to Latour’s concept of the anthropological matrix where nature and culture is mixed together without clear boundaries. With the NBIC sciences of nanotechnology, biotechnology, information technology and cognitive science we are meshing our genetic and cultural DNA. We are 3-D printing buildings as well as human body parts. We are now as a species consciously and deliberately experimenting, shaping, and morphing our environments, as well as journeying and mapping our inner spaces. We are the inhabitants and psychonauts of hybrid landscapes. And yet why should all this be part of an observation on the sacred revival? Because this transmutation of the human condition is what we, as a sentient sapien species, have always been doing.

Our early ancestors were obsessed with the transmutation of the human body-mind as far back as 35,000 years ago. The existence of rock paintings of therianthropes (shape-shifting forms from human to animal) that date back 35,000 years are speculated to be the early origins of human religious traditions. The symbolic paintings and drawings on cave walls and traces of ancient rituals which appear throughout the Palaeolithic era display a ‘primitive’ people in touch with the unseen realm. They display a fascination with a creative world beyond that of the human reality-matrix. These numerous examples of sacred, ritualistic art show how early humans were communing with a transcendental realm which modern humans have never stopped attempting to access. Noted anthropologist David Lewis-Williams has built a theory which explains how the people of the Upper Palaeolithic era harnessed altered states of consciousness to fashion their society, and used such imagery as a means of establishing and defining social relationships.13 The rock art of shape-shifting therianthropes also suggests a ‘primitive’ spiritual belief in the human soul as being connected to that of an animal or another being. Here we have a clear indication of our early ancestors creating sacred ritual around the transmutation and transcending of the human body-mind matrix. And this, in a nutshell, is part of the wisdom stream of shamanism.

It appears then that the human body-mind matrix has always, since earliest known cultural records, been a site for practicing sacred transcendentalism not far off from current transhumanist notions. As a species ‘in-transmutation’ we are increasingly having out-of-body experiences that meld cosmic consciousness with cultural artefacts. From the published out-of-body flights of Robert Monroe^[10] to the rise in channelled texts and audio, we have passed beyond our senses into a totally different multifaceted realm. We are not wanderers in an anthropological matrix but waves and particles in a holographic field where each flash and speck contains and reflects the whole. Enmeshed and entangled within this field-matrix we are akin to the famous Buddhist Indra’s Net analogy:

Far away in the heavenly abode of the great god Indra, there is a wonderful net that has been hung by some cunning artificer in such a manner that it stretches out infinitely in all directions. In accordance with the extravagant tastes of deities, the artificer has hung a single glittering jewel in each “eye” of the net, and since the net itself is infinite in all dimensions, the jewels are infinite in number. There hang the jewels, glittering like stars of the first magnitude, a wonderful sight to behold. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that there is an infinite reflecting process occurring.14

We are also reflections of ourselves in other universes as our reality-matrix bends and curves throughout countless cosmic contortions. According to physicist Paul Davis we co-exist alongside countless billions of other universes ‘some almost identical to ours, others wildly different, inhabited by myriads or near carbon-copies of ourselves in a gigantic, multifoliate reality of parallel worlds.’15 We no longer know what it means to live in a dualistic subject/object type of world. Our dualistic prison walls have disintegrated around us like a simulacrum or, in more popular parlance, like a rebooting video game.

We have already passed the post into a posthistoric era. Almost everything is up for grabs, which makes this era one of spectacular possibilities as well as gravest dangers. It would appear to any off-world observer that we are in the midst of a western slipstream of creative nihilism that is creeping its way around the fringes of tech-geekism and apocryphal-apocalyptic mysticism that says Take Nothing for Granted! As the ancient mapmakers used to scribe over unknown watery territories, Here be dragons – and here indeed they be, like lounging lizards waiting to lick at our heels. These are adventurous times as we innovate with outer form, and forge ahead into the inner spaces of essence. These are the features that adorn the sacred – the multifaceted faces of the body-mind-nature matrix that weaves the cosmic with the social, and which collapses the wave of duality. Lifepass the post is where we experiment with ourselves, as a species, and as a vessel of consciousness. And this, if done in a right relationship within our reality-matrix, is at its core a sacred art. Our cultural canvas is a palimpsest upon which new fictions and artefacts are engraved. And these fictions are the channels through which the sacred revival is raising its head and smiling the seven rays of emanation.

1 Cited in Davis, Erik (1998) Techgnosis: myth, magic and mysticism in the age of information. New York, Three Rivers Press, p187

2 Davis, Erik (1998) Techgnosis: myth, magic and mysticism in the age of information. New York, Three Rivers Press

3 Berman, Morris (1990) Coming to Our Senses: Body and Spirit in the Hidden History of the West. New York, HarperCollins.

4 Berman, Morris (1990) Coming to Our Senses: Body and Spirit in the Hidden History of the West. New York, HarperCollins, p146

5 Thompson, William Irwin (1998) Coming Into Being: Artifacts and Texts in the Evolution of Consciousness. New York, St. Martin’s Griffin, p307

6 Thompson, William Irwin (1998) Coming Into Being: Artifacts and Texts in the Evolution of Consciousness. New York, St. Martin’s Griffin, p307

7 Thompson, William Irwin (1998) Coming Into Being: Artifacts and Texts in the Evolution of Consciousness. New York, St. Martin’s Griffin.

8 Shah, I. (1982) The Sufis. London: Octagon, p54

9 Leary, Timothy (1988) Info-Psychology. New Mexico, New Falcon Publications.

10 Ho, Mae-Wan (1998) The Rainbow and the Worm: The Physics of Organisms. Singapore, World Scientific.

11 Noble, David F. (1999) The Religion of Technology: The Divinity of Man and the Spirit of Invention. London, Penguin, p148-9

12 Enriquez, Juan and Gullans, Steve (2011) Homo Evolutis. TED Books – ebook only.

13 Lewis-Williams, David (2004) The Mind in the Cave: Consciousness and the Origins of Art. London, Thames & Hudson.

14Cited in Davis, Erik (1998) Techgnosis: myth, magic and mysticism in the age of information. New York, Three Rivers Press, p319

15 Cited in Thompson, William Irwin (1998) Coming Into Being: Artifacts and Texts in the Evolution of Consciousness. New York, St. Martin’s Griffin, p217

[1] See Dawn of the Akashic Age: New Consciousness, Quantum Resonance, and the Future of the World by Ervin Laszlo and Kingsley L. Dennis

[2] See especially Michel Foucault’s Discipline and Punish.

[3] Baraka, a prominent concept in Islamic mysticism, refers to a flow of grace and spiritual power that can be transmitted.

[4] See The Phoenix Generation: A New Era of Connection, Compassion, and Consciousness

[5] Taken from part 1 of Allen Ginsberg’s poem Howl

[6] See also Dennis, Kingsley L. (2010) ‘Quantum Consciousness: Reconciling Science and Spirituality Toward Our Evolutionary Future(s)’, World Futures, 66: 7, 511 — 524

[7] See Esalen: America and the Religion of No Religion by Jeffrey J. Kripal

[8] http://transhumanism.org/index.php/WTA/more/upwingers/

[9] https://web.archive.org/web/20131015142449/http://extropy.org/principles.htm

[10] See https://www.monroeinstitute.org/

6 The Enlightened Madness of Philip K. Dick: The Black Iron Prison and Wetiko

Posted on December 16, 2016 by Reid Mukai

(Editor’s note: Today happens to mark the anniversary of the birth of Philip K. Dick on December 16, 1928.)

By Paul Levy

There is something terribly wrong in our world. The Native American people have a term—wetiko—that can really help us to contextualize and get more of a handle on the ever-unfolding catastrophe playing out all over our planet. As my research deepens, I am continually amazed that so many different spiritual wisdom traditions, as well as creative artists, are each in their own unique ways, pointing out wetiko. Wetiko—which can be likened to a virus of the mind—works through our unconscious blind spots, which is to say that it depends upon our unawareness of its covert operations within our own minds to keep itself in business. There is no one definitive model that fully delineates the elusive workings of wetiko disease, but when all of these unique articulations are seen together, a deeper picture begins to get in focus that can help us to see it. Seeing how wetiko works—both out in the world and within our own minds—is its worst nightmare, for once we see how it is playing us, its gig is up.

Recently, I have been delighted to learn that the science fiction author Philip K. Dick (henceforth PKD) was, in his own completely unique and “Philip K. Dickian” way describing wetiko—the psycho-spiritual disease that afflicts our species—to a T. Considered to be one of the pre-eminent sci-fi writers of his—or any—time, PKD had one of the most unique, creative, unusual and original minds I have ever come across. Way ahead of his time, he was a true visionary and seer, possibly even a prophet. To say that PKD had an unfettered imagination is an understatement of epic proportions—it is hard to imagine an imagination more unrestrained. Continually questioning everything, he was actually a very subtle thinker whose prime concern was the question “What is reality?”

Though mainly a writer of fiction, PKD didn’t consider himself a novelist, but rather, a “fictionalizing philosopher,” by which he meant that his stories—what have been called “his wacky cauldron of science fiction and metaphysics”[1]—were employed as the medium for him to formulate his perceptions. In other words, his fiction was the way he was trying to figure out what was going on in this crazy world of ours, as well as within his own mind. As the boundary dissolved between what was real and what wasn’t, he even wondered whether he had become a character in one of his own novels (in his own words, “I’m a protagonist from one of PKD’s books”). Through his writing, PKD tapped into the shamanic powers of language to shape, bend and alter consciousness, thereby changing our view and experience of reality itself.

From all accounts, it is clear that PKD’s life involved deep suffering; his process included bungled suicide attempts, self-described psychotic episodes, psychiatric hospitalizations and abuse of drugs (he was a “speed writer,” in that most of his writing was fueled by speed—amphetamines). We shouldn’t throw the baby out with the bathwater, however, and use these facts to invalidate his insights or dismiss the profundity of his work. Though much of what he wrote came out of whatever extreme state he was in at the moment, he was definitely (in my opinion) plugged into something profound. PKD was a true creative artist who, in wrestling with his demons, left us a testament that can help us illumine our own struggles.

In 1974 Dick had—at least from his point of view—an overwhelming mystical experience, which he spent the rest of his life trying to understand and integrate. He was thrown into a “crisis of revelation,” feeling an inner demand to understand what had been revealed to him. I love that he didn’t have a fixed point of view in his inquiry, but, depending on the day, wondered whether he had become, in his words, a saint or schizophrenic. He continually came up with new theories and viewpoints, depending upon who knows what. There is no psychiatric category yet devised that could do justice to the combination of genius and high weirdness that characterized PKD’s process. It is clear from his philosophical writings, letters and personal journal (his “Exegesis”) that whatever it was he experienced in 1974 radically changed his whole perception of the universe and his—and our—place in it.

PKD confesses in his letters that the world has always seemed “dreamlike” to him. To quote PKD, “The universe could turn into a dream because in point of fact our universe is a dream.”[2] We are asleep—in a dream state—and mistakenly think we are awake. PKD writes in his journal, “We are forgetful cosmocrators [i.e., rulers], trapped in a universe of our own making without our knowing it.”[3] It is as if we are living inside of a dreamlike universe, but in our state of amnesia we have forgotten that we are the dream’s creators—the dreamers of the dream—and hence, have become trapped inside of a world that is our own creation. As PKD points out, “one of the fundamental aspects of the ontological category of ignorance is ignorance of this very ignorance; he not only does not know, he does not know that he does not know.”[4] We ignore—and remain ignorant of—what PKD is pointing at to our own peril.

I imagine that if PKD were here today he would be most pleased to learn that his mind-blowing revelations were helping us to wrap our minds around the over-the-top craziness that is getting acted out in every corner of our world. Not only precisely mapping the covert operations of the destructive aspects of wetiko, PKD offers psycho-activating insights into how to deal with its insidious workings that are novel beyond belief, insights that can therefore add to the ever-growing corpus of studies on wetiko. Like a modern-day shaman, PKD descended into the darkness of the underworld of the unconscious and took on—and into himself—the existential madness that afflicts humanity, and in his creative articulations of his experience, is offering gifts for all the rest of us. For this we should be most grateful.

The Black Iron Prison

We are trapped in a dream of our own making. PKD writes, “We are in a kind of prison but do not know it.”[5] Becoming aware of our imprisonment, however, is the first, crucial step in becoming free of it. One of the main terms PKD coined to describe wetiko is the “Black Iron Prison” [henceforth BIP]. PKD writes, “The BIP is a vast complex life form (organism) which protects itself by inducing a negative hallucination of it.”[6] By negative hallucination, PKD means that instead of seeing what is not there, we cannot see whatis there. In PKD’s words, “The criminal virus controls by occluding (putting us in a sort of half sleep)…. The occlusion is self-perpetuating; it makes us unaware of it.”[7] Being self-perpetuating, this occlusion in our consciousness will not go away of its own accord; it acts as a feedback loop (in PKD’s words, “a positive feedback on itself”) that perpetually self-generates until we manage to break its spell. PKD writes, “the very occlusion itself prevents us from assessing, overcoming or ever being aware of the occlusion.”[8]

An intrinsic challenge to our investigation of wetiko/BIP is that it is incarnating in and through the very psyche which itself is the means of our inquiry. Speaking about the difficulty of seeing wetiko/BIP, PKD writes, “we alter it by perceiving it, since we are not outside it. As our views shift, it shifts. In a sense it is not there at all.”[9] Similar to how an image in a dream doesn’t exist separate from the mind of the dreamer, wetiko/BIP does not objectively exist, independent from the mind that is perceiving it. In our encounter with wetiko, we find ourselves in a situation where we are confronted—practically face-to-face—with the unconscious, both its light and darker halves.

There is another problem with seeing wetiko/BIP. Because it is invisible to most people, seeing it can be an isolating experience. When we see wetiko/BIP, we are, in PKD’s words, “seeing what is there—but no one else does, hence no semantic sign exists to depict the entity and therefore the organism cannot continue an empathic relationship with the members of his society. And this breakdown of empathy is double; they can’t empathize his ‘world,’ and he can’t theirs.”[10] This points to the important role language plays in human life—it is the cardinal instrument through which individual worldviews are linked so that a shared, agreed-upon, and for all intents and purposes common reality is constructed. Hence, creating language and finding the name—be it wetiko, the Black Iron Prison or whatever we call it—is crucial for getting a handle on this elusive mind-virus.

It is as if our species is suffering from a thought-disorder. PKD writes, “There is some kind of ubiquitous thinking dysfunction which goes unnoticed especially by the persons themselves, and this is the horrifying part of it: somehow the self-monitoring circuit in the person is fooled by the very dysfunction it is supposed to monitor.”[11] When we have fallen under the spell of the wetiko virus, we aren’t aware of our affliction; from our point of view we are normal, oftentimes never feeling more ourselves (while the exact opposite is actually true; i.e., we have been taken over by something alien to ourselves). Working through the projective tendencies of the mind, wetiko distracts us by exploiting our unconscious habitual tendency to see the source of our problems outside of ourselves.

Speaking of the BIP, PKD writes, “We are supposed to combat it phagocyte-wise, but the very valence of the (BIP) stasis warps us into micro-extensions of itself; this is precisely why it is so dangerous. This is the dread thing it does: extending its android thinking (uniformity) more and more extensively. It exerts a dreadful and subtle power, and more and more people fall into its field (power), by means of which it grows.”[12] “Android thinking,” i.e., robotic, machine-like group-thinking (with no creativity programmed in), is one of the qualities of a mind taken over by wetiko/BIP. Just as someone bit by a vampire becomes a vampire themselves, if we don’t see how wetiko/BIP works through our unconscious blind spots, it “warps us into micro-extensions of itself” such that we unwittingly become its purveyors, which is how it propagates itself in the field.

Masses are breeding grounds for this nefarious mind virus to flourish. Wetiko/BIP is not just something that afflicts individuals—it is a collective psychosis that can only work the full power of its black magic through groups of people. In his bookThe Divine Invasion, PKD has one of his characters say, “Sometimes I think this planet is under a spell…. We are asleep or in a trance.” Along similar lines, in hisExegesis, PKD writes, “We got entangled in enchantment, a gingerbread cottage that beguiled us into enslavement and ruin…we are not merely enslaved, we are trapped.”[13] As if living within a mythic or fairy tale-like reality, our species is under a bewitchment—a seeming curse—of massive proportions. Contemplating “the basic condition of life,” PKD writes that each one of us will “be required to violate your own identity…this is the curse at work, the curse that feeds on all life.”[14] This curse that feeds on life is another name for wetiko/BIP. Thankfully, in his writings PKD gives us clues regarding how to break out of this curse.

We can’t break out of the curse, however, without first shedding light on the nature of the darkness we have fallen into that is informing the curse. Giving a precise description of how wetiko/BIP works, PKD writes, “This is a sinister life form indeed. First it takes power over us, reducing us to slaves, and then it causes us to forget our former state, and be unable to see or to think straight, and not to know we can’t see or think straight, and finally it becomes invisible to us by reason of what it has done to us. We cannot even monitor our own deformity, our own impairment.”[15] A complex and seemingly malevolent life form, wetiko/BIP works through the cover of the unconscious, rendering itself invisible to our conscious awareness. It feeds off of and into our unawareness of it.

Further elaborating the BIP, PKD writes, “It can not only affect our percept systems directly but can alter our memories.”[16] We become convinced that our—i.e., “its”—memories are objectively real, therefore feeding into the self-limiting and self-defeating narrative the virus wants us to believe about ourselves. We then tell stories—both to others as well as ourselves—about who we are and what happened to us in the past to make us this way in a manner that reifies us into a solidified identity. In The Divine Invasion, PKD has a character say, “something causes us to see what it wants us to see and remember and think what it wants us to remember and think.” Are these the ravings of a paranoid madman, or insights of someone who is seeing through the illusion, snapping out of the spell and waking up?

PKD writes, “It is as if the immune system has failed to detect an invader, a pathogen (shades of William Burroughs: a criminal virus!). Yes, the human brain has been invaded, and once invaded, is occluded to the invasion and the damage resulting from the invasion; it has now become an instrument for the pathogen: it winds up serving as its slave, and thus the ‘heavy metal speck’ [i.e., the BIP] is replicated (spread through linear and lateral time, and through space).”[17] The mind invaded becomes an unwitting channel for the pathogen to further propagate and spread itself in and through the field.

To quote PKD, “We may not be what we seem even to ourselves.”[18] Wetiko/BIP is a shape-shifting bug; it cloaks itself in and assumes our form, impersonating us such that we then identify with its limited and impoverished version of who we are while we simultaneously dissociate from—and forget—who we actually are. Wetiko/BIP is in competition with us for a share of our own mind; it literally does everything it can to think in our place, sit in our seat and occupy—and possess—our very selves. Speaking of this very situation, PKD writes, “A usurper is on the throne.”[19]

Having no creativity on its own, once wetiko “puts us on,” i.e., fools us into buying into its version of who we are, it can then piggyback onto and plug into our intrinsic creativity, co-opting our creative imagination to serve its malevolent agenda. PKD writes, “Being without psyche of its own it slays the authentic psyches of those creatures locked into it, and replaces them with a spurious microform of its own dead psyche.”[20] Sometimes using the phrase the “Black Iron Prison Police State” (which is mirrored externally in the ever-increasing “police state” of the world), PKD also describes this state as one where the person so afflicted becomes “frozen” (as in trauma), in a “corpse-state” (i.e., spiritually dead).

Wetiko/BIP can be conceived of as a cancer of the psyche that slowly metastasizes, gradually subsuming all of the healthy parts of the psyche into itself to serve its sinister agenda. Speaking of the part of the psyche that has been captured by the BIP, PKD comments, “This section died. It became fossilized, and merely repeats itself. This is scary; it is like mental illness: ‘one day nothing new ever entered his mind—and the last thought just recirculated endlessly.’ Thus death rules here…The BIP is the form of this death, its embodiment—of what is wrong, here.”[21] Like a vampire, wetiko/BIP is—and turns us into—one of the undead; it is death taking on living human form so as to take life. Wetiko/BIP, like a virus, is “dead” matter, it is only in a living creature that viruses acquire a “quasi-life.” When we fall under wetiko’s spell, our life-force and God-given creativity become vampirically drained, as we are bled dry of what really counts.

Commenting on the BIP, PKD continues, “To see it is to see the ailment, the complex which warps all other thoughts to it.”[22] To see the BIP is to begin to heal it; there is no healing it without first seeing it. Once wetiko/BIP entrenches itself within a psyche, however, the personality then becomes one-sided, self-organizing an outer display of coherence around this pathogenic core, which masks the inner dysfunction, making it hard to recognize. In a psychic coup d’état, the wetiko bug can usurp and displace a person—or a group of people—who become its puppet and marionette. To quote PKD, “We’re a fucking goddam “Biosphere” ruled by an entity who—like a hypnotist—can make us not only quack like a duck on cue, but imagine, to boot, that we wanted (decided) to quack.”[23]

PKD comments that when “we begin to see what formerly was concealed to us, or from us, and the shock is great, since we have, all our lives, been trading (doing business) with evil.”[24] This is one of the reasons it is so hard to see wetiko/BIP—there is a counterincentive built into seeing it, as we have to be strong enough to bear the trauma of seeing our own collusion with darkness. If we choose to look away from how the BIP occludes us and become resistant to bringing awareness to the nature of our situation, we are then being unconsciously complicit in our own imprisonment. To quote PKD, “So there was a base collusion between us andthe BIP: it was a kind of pact!”[25] He conjectures, “we’re sources of psychic/psychological energy to it: we help power it.”[26]

As if we are in a double-bind with no exit, PKD points out that “the enslaved people cannot be rescued by departing the Empire [the BIP] because the Empire is worldwide.”[27] Existing within the collective unconscious itself, wetiko/BIP/Empire is ubiquitous; being nonlocal it can’t be located within the third-dimensional space-time matrix, and yet, there is no place where it is not. Its very root—as well as the medium through which it operates—is the psyche, which is somehow able to inform, extend itself and give shape to events in our world. To think that the ultimate source of the horrors that are playing out in our world is to be found somewhere other than within the human psyche is to be truly dis-oriented, i.e., looking in the wrong direction.

PKD writes, “The very doctrine of combating the ‘hostile world and its power’ has to a large extent been ossified by and put at the service of the Empire.”[28] In fighting the seeming demonic power of wetiko/BIP/Empire, we are playing its game and have already lost, as it feeds off of polarization. PKD warns that “the BIP warps every new effort at freedom into the mold of further tyranny.”[29] Even our thoughts regarding how to solve the BIP only “fuel” the seeming reality of the BIP. The Empire/BIP/wetiko will subvert every attempt at shedding light on its darkness in such a way as to feed the very darkness we are trying to illumine. And yet, if we don’t fight it, then we have no chance. What are we to do?

PKD opines, “The idea is to break the BIP’s power by revealing more and more about it.”[30] Just as a vampire loses its power in the light of day, wetiko/BIP has no power in the light of conscious awareness. To quote PKD, “The Empire is only a phantasm, lingering because we have gone to sleep.”[31] It is as if the Empire/BIP/wetiko is an after-image that we have mistaken for being real; PKD refers to it as a “deceitful corpse” that apes life. The idea is to shed light on darkness—what good is seeing the light if our vision doesn’t illumine the darkness? The Gnostic text The Gospel of Philip says, “So long as the root of wickedness is hidden, it is strong. But when it is recognized, it is dissolved. When it is revealed, it perishes…. It is powerful because we have not recognized it.” (II, 3, 83.5-30.)

Fake Fakes

Wetiko/BIP can be likened to an “anti-information” virus—not only does it block the reception of information, but it substitutes false information for the real thing. PKD writes, “the bombardment of pseudorealities begins to produce inauthentic humans very quickly [in his words ‘spurious humans’].”[32] PKD writes of the BIP, “it has grown vine-like into our information media; it is an information life form.”[33] It is an info life form (composed of and creating living dis-information) that lies to us—PKD compares this to the figure of Satan, who is “the liar.” Wetiko/BIP has co-opted the mainstream, corporatized media to be its propaganda organ, which becomes its instrument for creating—and delivering into our minds—fictitious realities. These institutions have, to quote PKD “an astonishing power: that of creating whole universes, universes of the mind. I ought to know. I do the same thing. It is my job to create universes.”[34]

PKD was intensely interested in what makes an authentic human being. He continues, “Fake realities will produce fake humans. Or, fake humans will produce fake realities and then sell them to other humans, turning them, eventually, into forgeries of themselves.”[35] An authentic human being, on the other hand, to quote PKD, “cannot be compelled to be what they are not.”[36] He elaborates, “The power of spurious realities battering at us today—these deliberately manufactured fakes never penetrate to the heart of true human beings.”[37]

Wetiko/BIP has no creativity on its own, but is a master of imitation—it apes, mimes and impersonates both our world and ourselves, such that, if we identify with its version of the way things are, we have then given ourselves away. Succinctly stating the problem, PKD writes, “The problem is that a mock creation has filtered in, which must be transubstantiated into the real.”[38] Our universe is a collectively shared dream or hallucination that appears real; in PKD’s words, “our reality is a cunning counterfeit, mutually shared.”[39] To imbue our world with an intrinsic, objective reality that exists separate from the mind that is observing it would be, in PKD’s words, “a dreadful intellectual error.”

Pointing directly at wetiko/BIP, PKD writes that “there is a vast life form here, that has invaded this world and is camouflaged.”[40] He marvels at how it camouflages itself; in PKD’s words, it “simulated normal objects and their processes so as to copy them and in such an artful way as to make himself [the BIP] invisible within them.”[41] Through its mimicry of real phenomenal objects, the BIP, in PKD’s words, “steadily, stealthily replaces them and mimics—assumes their form.”[42] Though PKD’s writings appear “out there,” and can easily sound crazy, paranoid and conspiratorial, it should be pointed out that what he is pointing at is exactly what an apocryphal text of the Bible is referring to when it speaks of a “counterfeiting spirit.”[43]

PKD has articulated wetiko’s/BIP’s counterfeiting ability—and how the universe responds—in a way that only he can. He has realized that the very ground of being itself—PKD refers to it by various names—Christ, God, the Savior, the Urgrund (a German term used by both Meister Eckhart and Jacob Boehme to describe ultimate reality)—is responding to wetiko/BIP in a very unique and revelatory way. As the BIP mimes reality so as to create a counterfeit of the real thing, the ground of reality, in PKD’s words, “counterfeits the counterfeit.” In PKD’s words, “So originally the bogus info mimicked the actual successfully enough to fool us, and now we have a situation in which the actual has returned in a form mimicking the bogus.”[44]

Wetiko/BIP has created an illusory, fake world, and the ground of being itself, in a radically new ontological category that PKD calls a “fake fake,” has imitated the imitation. Delighted by this new idea, PKD asks the question, “Is a fake fake more fake than just a fake, or null-fake?”[45] In other words, if a fake fake is not more fake than a fake, is it the real thing? PDK’s idea of a fake fake is cognate to the indeterminacy between originals and simulacra that is the hallmark of the world of virtual reality. To quote PKD, “A fake fake = something real. The demiurge [the false God in Gnosticism] unsuccessfully counterfeited the pleroma, and now God/the Savior is mimicking this counterfeit cosmos with a stealthily growingrealone.”[46] In other words, God/the ground of being is assimilating our seemingly counterfeit universe into and as itself.

Writing about the Savior, PKD writes that “it doesn’t want its adversary to know it’s here, so it must disguise (randomize) its presence, including by giving out self discrediting information; as if mimicking a hoax.”[47] Just like the BIP tricks us into identifying with its world, the true ground of being tricks the BIP by surreptitiously imitating and becoming it; i.e., taking it on (and into itself). It doesn’t want to let the BIP know it is doing this, which would defeat the purpose of its counter-ploy; the Savior does its mimicry on the sly. PKD comments, “The Urgrund does not advertise to the artifact [i.e., wetiko/BIP] that it is here.”[48] Just as the BIP works through our blind spots, the ground of being works through the BIP’s blind spots. PKD comments, “the artifact is as occluded as to the nature and existence of the Urgrund as we are to the artifact.”[49] Like an underground resistance movement, the Urgrund’s activities, in PKD’s words, “resemble the covert advance of a secret, determined revolution against a powerful tyranny.”[50]

Speaking of Christ as another reference for the ground of being, Dick writes, “Through him the properly functioning (living and growing) total brain replicated itself here in microform (seed-like) thereafter branching out farther and farther like a vine, a viable life form taking up residence within a dead, deranged and rigid one [BIP]. It is the nature of the rigid region to seek to detect and ensnare him, but his discorporate plasmatic nature ensures his escape from the intended imprisonment.”[51] In other words, the spirit can’t be pinned down; in PKD’s words, “He is everywhere and nowhere.”[52]

Describing this deeper process of how the ground of being potentially saves us—and itself—from wetiko/BIP, PKD comments, “a criminal entity [BIP] has been invaded by life giving cells [Christ, God, the Urgrund] which it can’t detect, and so it accepts them into itself, replacing the ‘iron’ ones.”[53] PKD is describing transubstantiation in the flesh. Speaking of the savior, PKD writes, “like a gas (plasma) he begins invisibly to expand and fill up the whole of BIP.”[54]

What I so appreciate about PKD’s vision is that he’s not just describing the life-destroying workings of wetiko/BIP, but he’s also articulating the other half of this process, which is the response from the living intelligence of the universe as a whole. To quote PKD, “The key to everything lies in understanding this mimicking living stuff.”[55] PKD equates this “form-mimicker” with the Deus Absconditus, the dark and hidden God. The idea is that God reveals Itself through its darker half.

This makes me think how the unconscious responds to a one-sided situation in our psychic lives by sending compensatory forms—like symbols in a dream—so as to bring us back into balance. To quote PKD, “If the universe is a brain the BIP is a rigid ossified complex, and Zebra [another of PKD’s names for the savior] is metabolic toxin (living info) designed to melt it out of existence by restoring elasticity to it, which means to cause it to cease recirculating the same thought over and over again.”[56]Seen psychologically, the BIP is a rigidified complex which has developed an autonomy and has gone rogue, seemingly having an independent life and a will of its own that is antithetical to and at odds with our own. In psychological-speak, until this “autonomous complex” (what indigenous people refer to as a “demon”) is dissolved and rejoins the wholeness of the psyche, “the organism,” to quote PKD, “is stuck in its cycle, in cybernetic terms; it won’t kick over—which fits with my idea that we are memory coils which won’t kick over and discharge their contents.”[57] We are like malfunctioning memory coils in a quasi-dream state; in PKD’s words, “we are an impaired section of the megamind.”[58]

These contemplations helped PKD to contextualize, and hopefully integrate his overwhelming spiritual experience of 1974. He writes that his experience is “an achievement by the Urgrund in reaching its objective of reflecting itself back to itself, using me as a point of reflection.”[59] In other words, PKD realized that we are all potentially reflecting mirrors for the divine ground of being to wake up to itself. This is to say that we play a crucial role in the deeper archetypal process of the Incarnation of the deity. PKD writes in his journal, “Perhaps the transformation of and in me in 3-74 [i.e., March, 1974] was when this mimicking ‘plasma’ reached me and replaced me—although I appeared outwardly the same (i.e., my essence changed—a new self replaced the old)…my ‘me’ was covertly replaced by a greater other ‘me’ I’d never seen or known before.”[60] This greater self that replaced PKD’s ego goes by many names: the greater personality, the Self, our true nature, Buddha nature and Christ, to name but a few.

PKD writes, “A human can evolve into Christ if Christ ignites his own self in the human and takes the human over[61]…it is at the moment of when the ultimate blow (of pain, murderous injury, humiliation and death) is struck, it is Christ who is there, replacing the victim and taking the blow himself. This is what happened to me in 3-74.”[62] He continues, “So flight from suffering inexorably involves a flight from life (reality)…. But the secret, mysterious opposite from this is a full facing of suffering—a non-flinching—that can lead to a magic alchemy: suddenly it is you/suddenly it is Christ/so you must equal (be) Christ.”[63] In psychological speak, the “genuine suffering” (to use Jung’s words) that PKD went through enabled him to withdraw his unconscious projections from an outward historical or metaphysical figure and wake up the Christ within himself. In other words, he was able to introject this sacred figure, i.e., realize that Christ (i.e., the Self) lived in him and was not an external figure separate and different from himself.[64]

Dreamlike Cosmology

According to PKD’s cosmology, it is as if God the creator has allowed himself to become captured, enslaved by and hostage to his own creation. PKD writes, “He, the living, is at the mercy of the mechanical. The servant has become the master, and the master the servant.”[65] PKD’s words have a particular ring of truth in this technological age of ours, where many people think that one of the greatest dangers that faces humanity is that AI (artificial intelligence) can potentially enslave its human creators. PKD continues, “But the artifact is teaching him, painfully, by degrees, over thousands of years, to remember—who he is and what he is. The servant-become-master is attempting to restore the master’s lost memories and hence his true identity.”[66]

PKD’s contemplations shed light on what might be the hidden purpose of the emergence of wetiko/BIP in our world. PKD comments, “The artifact enslaves us, but on the other hand it is attempting to teach us to throw off its enslavement.”[67] Wetiko/BIP tests us so as to make sure that we will make optimal use of our divine endowment. As PKD points out, the fundamental dialectic at work is liberation vs. enslavement. Here’s what I wrote in Dispelling Wetiko, “Wetiko literally demands that we step into our power and become resistant to its oppression such that we discover how to step out of bondage and become free, or else!”[68] In a sense wetiko/BIP is the guardian of the threshold of our evolution.

PKD has created a parable in which a fallen and amnesiac God has fallen prey to Its own creation and is in need of redemption. Lest we think that PKD’s cosmological imaginings are the ravings of a madman, it should be pointed out that his theories are fully resonant with those found in the profound wisdom traditions of alchemy, Gnosticism, Kabbalah and Christianity. Evoking “Christ as the salvator salvandus,” PKD writes of “the savior who must be saved and who is in a certain real sense identical with those he saves.”[69]

In PKD’s words, “The creator can afford to descend into his own creation. He can afford to shed his memories (of his identity) and his supernatural powers…. The creator deliberately plants clues in his irreal creation—clues which he cunningly knows in time (eventually) will restore his memory (anamnesis) of who he is…. So he has a fail-safe system built in. No chance he won’t eventually remember. Makes himself subject to spurious space, time and world (and death, pain, loss, decay, etc.), but has these disinhibiting clues or stimuli distributed deliberately strategically in time and space. So it is he himself who sends himself the letter which restores his memory (Legend of the Pearl). No fool he!”[70]

It is as if we, or more accurately, our true identity as the Self (which is whole and connected with the whole) plants alarm clocks in the waking dream—what PKD calls “a perturbation in the reality field”—that are set to go off at just the right time, acting as a catalyst to wake us up. In PKD’s words, “The megamind is attempting to stimulate us back to being in touch with itself.”[71] Once these clues—which can be conceived of as a higher dimension of our being signaling to us—are deciphered, we can discover, as PKD suggests, that we’ve composed them ourselves. What PKD calls “disinhibiting clues” (what he also calls “Logos triggering agents,” and what I call “lucidity stimulators”) are like keys that open up the lock encasing our minds so that we can remember who we are and our life’s mission, i.e., what we are here to do. PKD writes, “Zebra is trying to find—reach—us and make us aware of it—more primarily, it seeks to free us from the BIP, to break the BIP’s power over us.”[72]

Our classical, materialist mechanistic worldview is, as PKD rightfully points out, “shabby and cracking apart and fading away.”[73] PKD writes that there is a “universe lying behind ours, concealed within—yes, actually concealed within ours!”[74] The universe we see simultaneously conceals and reveals the universe lying behind ours. It is PKD’s opinion that in order to construct a new worldview to replace the one that is cracking apart, we need to see—to re-cognize—the universe concealed within ours. “The world is not merely counterfeit,” PKD writes, “there is more: it is counterfeit, but under it lies another world, and it is this other world, this Logos world, which filters or breaks through.”[75] He continues, “But in truth, in very truth, this is a shadow universe we see, a reflection in the mirror of another universe behind it, and that other universe can be reached by an individual directly, without the help of any priest.”[76] This other universe—a universe that we are not separate from and is not separate from our consciousness—doesn’t need an external mediator to be accessed, but can be reached through direct experience.

I call this other, higher-dimensional world that underlies and is concealed within ours (borrowing a term from physics) the “nonlocal field,” which is a field that contains, pervades and expresses itself through our third-dimensional world (while at the same time not being constrained by the third-dimensional laws of space and time). The nonlocal field connects us with everything. When the nonlocal field, or in PKD’s words, the “Logos world” breaks through consensus reality and reveals itself are when we experience synchronicities—what physicist F. David Peat calls “‘flaws’ in the fabric of reality.” Synchronistic phenomena are, in Peat’s words “momentary fissures that allow us a brief glimpse of the immense and unitary order underlying all of nature.”

Just like the BIP/artifact/Empire/wetiko will co-opt and subvert any of our attempts at illumining it to feed into and serve its nefarious agenda, God/Christ/Zebra/Urgrund/Savior will use the BIP/artifact/Empire/wetiko’s attempts at imprisonment to ultimately serve our freedom. Speaking of the artifact’s agenda of “enslavement, deception and spiritual death” PKD writes, “even this is utilized by the Urgrund, which utilizes everything, [this] is a sacred secret.”[77] PKD points out that one way of expressing the fundamental dialectic is information vs. anti-information (remember: wetiko is an anti-information virus). To quote PKD, “The Empire, which by suppressing information is therefore in a sense the anti-Christ, is put to work as half of the dialectic; Christ uses everything (as was revealed to me): in its very act of suppressing information, the Empire aids in the building of the soma of the Cosmic Christ (which the Empire does not realize).”[78] This is to say that the Cosmic Christ is, in essence, generated by its antithesis (the anti-Christ).

This brings to mind Goethe’s masterpiece Faust, in which Faust asks Mephistopheles (who represents the devil) who he is, and Mephistopheles replies that he is the “part of that force which would do evil, yet forever works the good.” It is a Kabbalistic idea that, though at cross purposes to the good at its core, evil is the very condition and foundation of the highest good’s very realization.

Bodhisattvic Madness

A collective psychosis, wetiko is a psycho-spiritual disease of the soul that pervades the collective unconscious of humanity. To quote PKD, “The only question is, which kind of madness will we choose?…. We are, then, all mad, but I, uniquely, choose to go mad while facing pain, not mad while denying pain.”[79]PKD is delineating two different ways of facing the pain of reality; in his writings he makes it clear that his (“non-flinching”) way of facing pain isn’t necessarily better, it just “hurts more.” PKD writes, “In a very real sense the pain we feel as living creatures is the pain of waking up…the pressure of this pain motivates us to seek an answer; which is to say, motivates us toward greater and greater consciousness.”[80] PKD is professing a point of view that can help us to recontextualize what seems to be meaningless suffering; one of the things that’s hardest for human beings to bear are experiences bereft of meaning. “The artifact,” PKD explains, speaking of and from his own experience, “by inflicting too much pain on me it had, in a certain real sense, awakened me.”[81]

In his novel Valis, PKD writes, “It is sometimes an appropriate response to reality to go insane.” PKD writes, “My insanity, facing an insane world, is, paradoxically, a facing of reality, and this is sane; I refuse to close my eyes and ears.”[82]Paradoxically, PKD’s form of insanity is the most sane response of all. PKD wonders, “Perhaps if you know you are insane you are not insane.”[83] He elaborates, “The distinction between sanity and insanity is narrower than a razor’s edge, sharper than a hound’s tooth, more agile than a mule deer. It is more elusive than the merest phantom. Perhaps it does not even exist; perhaps it is a phantom.”[84]

Never one to shy away from the tough questions, PKD asks, “So, then, in what sense am I insane? I am insane in that I continue to face the truth without the ability to come up with a workable answer…. I really do not know anything in terms of the solution; I can only state the problem. No other thinker has ever stated a problem and so miserably failed to solve it in human histories; human thought is, basically, problem-solving, not problem stating.”[85]

I personally don’t think PKD is giving himself enough credit. For in fact, it is clear in his writings that he did come up with a “workable answer,” one that is universal and is common to all wisdom traditions. PKD likened our existential situation to being in a maze, what he refers to as “one colossal and absolute Chinese finger trap.” The harder we try to get out, the more trapped we become; this is to say that we are not able to find our way out through ordinary means. Seemingly alive and sentient, the maze has a peculiar nature of shifting as we become aware of it. It isas if it is aware of—and responds to—our awareness of it.

One only escapes from the maze, to quote PKD, “when he decides voluntarily to return (to resubject himself to the power of the maze) for the sake of these others, still in it. That is, you can never leave alone, to leave you must elect to take the others out…the ultimate paradox of the maze, its quintessential ingenuity of construction, is that the only real way out is a voluntary way back in (into it and its power), which is the path of the bodhisattva.”[86] We would only voluntarily return to help others if we recognized that they are not separate from ourselves, which is to realize that we are all interdependent and interconnected—which is the very realization that simultaneously enlivens compassion and dissolves wetiko.

PKD writes, “when you think you are out of the maze—i.e., saved—you are in fact still in it.”[87] This brings to mind the insight that if we think we are free of wetiko and it is only “others” that are afflicted with it, this very perspective is, paradoxically, a symptom of having fallen under the spell of wetiko. To quote PKD, “If there is to be happiness it must come in a voluntary relinquishing of self in exchange for aware participation in the destiny of the total one.”[88]

In a very real sense, PKD did find the solution to humanity’s existential dilemma. He writes, “compassion’s highest power is the only power capable of solving the maze.”[89] As PKD points out, “The true measure of a man is not his intelligence or how high he rises in this freak establishment. No, the true measure of a man is this: how quickly can he respond to the needs of others and how much of himself he can give.”[90] In other words, the true measure of who we are is how much we are able to love.

PKD concludes, “If the final paradox of the maze is that the only way you can escape it is voluntarily to go back in (into it), then maybe we are here voluntarily; we came back in.”[91] In other words, perhaps we have chosen to incarnate at this very moment in time, i.e., our voluntary return to the maze has already happened (evidenced by the simple fact of our incarnation), which is to say that we have already solved the maze and simply have to recognize this fact. This is true anamnesis—a loss of forgetfulness—which is a remembering, a recollection of our dissociated members, as we re-member our rightful place as part of a greater whole, connected with all that is. “Anamnesis,” to quote PKD from a 1976 interview, “was the loss of amnesia. You remembered your origins, and they were from beyond the stars.”[92]

A pioneer in the field of spiritual emergence, Paul Levy is a wounded healer in private practice, assisting others who are also awakening to the dreamlike nature of reality. He is the author ofAwakened by Darkness: When Evil Becomes Your Father(Awaken in the Dream Publishing, 2015), Dispelling Wetiko: Breaking the Curse of Evil(North Atlantic Books, 2013) and The Madness of George W. Bush: A Reflection of Our Collective Psychosis (Authorhouse, 2006). He is the founder of the “Awakening in the Dream Community” in Portland, Oregon. An artist, he is deeply steeped in the work of C. G. Jung, and has been a Tibetan Buddhist practitioner for over thirty years. He is the coordinator for the Portland PadmaSambhava Buddhist Center. Please visit Paul’s websitewww.awakeninthedream.com. You can contact Paul at paul@awakeninthedream.com; he looks forward to your reflections.

[1] A phrase used by Richard Doyle to describe PKD’s writings, from the Afterword to PKD’s Exegesis, p. 899.

[2] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 553.

[3] Ibid., 778.

[4] Herron, Don, The Selected Letters of Philip K. Dick: 1980-1982(Nevada City, California: Underwood Books, 2009), p. 267.

[5] Ibid., 96.

[6] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 404.

[7] Ibid., 294.

[8] Ibid., 403.

[9] Ibid., 517.

[10] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), p. 173.

[11] Herron, Don, The Selected Letters of Philip K. Dick: 1980-1982(Nevada City, California: Underwood Books, 2009), p. 146.

[12] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 473.

[13] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), p. 310.

[14] From Do Androids Dream of Electric Sheep?

[15] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 405.

[16] Ibid., 357.

[17] Ibid., 405.

[18] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), p. 310.

[19] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 828.

[20] Ibid., 319.

[21] Ibid., 391.

[22] Ibid.

[23] Ibid., 291.

[24] Ibid., 178.

[25] Ibid., 402.

[26] Ibid., 328.

[27] Ibid., 608.

[28] Ibid., 473.

[29] Ibid., 346.

[30] Ibid., 323.

[31] Ibid., 414.

[32] Ibid., 263.

[33] Ibid., 596.

[34] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), p. 262.

[35] Ibid., 263-4.

[36] Ibid., 279.

[37] Ibid.

[38] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 554.

[39] Ibid., 289.

[40] Ibid., 596.

[41] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), p. 251.

[42] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 222.

[43] Referred to as the antimimon pneuma in the Apocryphon of John (Apoc. John III, 36:17),

[44] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 327.

[45] Ibid., 419.

[46] Ibid., 277.

[47] Ibid., 316.

[48] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), p. 308.

[49] Ibid., 285.

[50] Ibid., 309.

[51] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 391.

[52] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), p. 295.

[53] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 332.

[54] Ibid., 315.

[55] Ibid., 222.

[56] Ibid., 332.

[57] Ibid., 414.

[58] Ibid., 278.

[59] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), p. 296.

[60] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 222.

[61] Ibid., 290.

[62] Ibid., 294.

[63] Ibid., 317.

[64] This brings to mind the quote from the Bible, “It is no longer I who live, but Christ who lives in me.” (Galatians: 2:20).

[65] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), p. xxiii.

[66] Ibid., 294.

[67] Ibid., 291.

[68] Levy, Paul, Dispelling Wetiko: Breaking the Curse of Evil (Berkeley: North Atlantic Books, 2013), pp. 261-2.

[69] Herron, Don, The Selected Letters of Philip K. Dick: 1980-1982(Nevada City, California: Underwood Books, 2009), p. 79.

[70] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 413.

[71] Ibid., 278.

[72] Ibid., 404.

[73] Ibid., 75.

[74] Ibid.

[75] Ibid., 272.

[76] Ibid., 76.

[77] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), p. 289.

[78] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 612.

[79] Ibid., 692.

[80] Sutin, Lawrence, ed., The Shifting Realities of Philip K. Dick: Selected Literary and Philosophical Writings (New York: Pantheon Books, 1995), pp. 309-310.

[81] Ibid., 296.

[82] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), p. 692.

[83] From The Man in the High Castle, https://www.goodreads.com/author/quotes/4764.Philip_K_Dick?page=4

[84] From Valis, https://www.goodreads.com/author/quotes/4764.Philip_K_Dick?page=2

[85] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), pp. 692-3.

[86] Ibid., 877-878.

[87] Ibid., 878.

[88] Ibid., 296.

[89] Ibid., 877.

[90] https://www.goodreads.com/author/quotes/4764.Philip_K_Dick?page=1

[91] Jackson, Pamela and Lethem, Jonathan, eds., The Exegesis of Philip K. Dick(New York: Houghton Mifflin Harcourt, 2011), pp. 878.

[92] DePrez, Daniel, An Interview with Philip K. Dick, Science Fiction Review, No. 19, Vol. 5, no. 3, August (1976).

This article was originally published on Paul’s website, Awaken in the Dream.

Oceania Forever: Rise of the Global Police State

Posted on September 16, 2016 by Reid Mukai

By Patrick Henningsen

Source: Waking Times

Much has been written about the approaching Police State in alternative media. Commentary ranges from various warnings, to shock and outrage, and fear over an impending martial law takeover in North America and Western Europe. It’s hitting us from so many different angles, and yet the mainstream conversation continues to be woefully inadequate in both characterising the situation and offering a remedy.

In order to really understand the modern Police State, we need to explore some very profound and difficult questions. Many people who consider themselves aware think Western society has already reached the tipping point and the deteriorating situation is simply inevitable. If you feel like Winston Smith right about now you aren’t alone.

Prior to the mid 1990s, one might have described the militarisation of public law enforcement something of a creeping paradigm, but one that was still a long way off. Society explored many aspects of the Police State, both the physical and Orwellian psychological scenario, through literature and film. American science fiction writer Philip K. Dick penned some significant works like The Minority Report, and cinematic hits like Paul Verhoeven’s Robocop and Terry Gilliam’s Brazil also explored what this dystopic, future vision of fascist technocracy might look like. As it turned out, and far from fantasy, countless devices, systems and themes depicted in so many of these supposedly ‘fictional’ classics have since made their way into our day to day lives. The dark dream became real.

Unfortunately, as humanity’s freshmen class of the early 21^st century, we can no longer afford the intellectual distance enjoyed by previous generations between life today and that blurry, far-off spectre of something that might arrive sometime at some point in the future.

Any modern globalised Police State requires a social engineering framework in order to provide its shape and scope of law enforcement. The latest social engineering blueprint for global technocratic management was unveiled at this year’s 70th United Nations General Assembly in New York City. Their ‘new’ agenda (newer than the old one) entitled, Agenda 2030,¹ hopes to “transform our world for the better by 2030.” Author Michael Snyder from the blog ‘End of The American Dream’ explains: “The entire planet is going to be committing to work toward 17 sustainable development goals and 169 specific sustainable development targets, and yet there has been almost a total media blackout about this…”²

Within its 17 ‘universal goals’, the actual Police State provision for Agenda 2030 can be found within Goal 11, which states how the new global government will, “Make cities and human settlements inclusive, safe, resilient and sustainable.” Translated in technocracy terms, this means more Big Brother tech, smart grid tracking and big data surveillance states.

The age of computerisation and database integration, along with advances in military and crowd control technology perfected overseas, have enabled a sharp advance toward the Police State. Trying to make sense of ‘it’ is a major challenge, to say the least. In its totality, the control system is both multifaceted and multilayered. It may have been possible to describe it, or even define it 20, 30, or 40 years ago, as Philip K. Dick and so many others did. Today, as society has already eclipsed the possible, we face a situation whereby the very thing we are trying to describe is woven through nearly every fabric of modern social, professional, family, religious and political life.

If you happen to live in one of the technocratic nations, you can’t opt out, nor can you fully repeal the advances already made by the control system. What other options are available?

Firstly, we have to try and understand, from an economic, cultural and political perspective at least, how this control system came to be.

What are its strongest areas? Can we reform those areas? Where is it still emerging? Cannot those areas be slowed down? What was the political climate that enabled it?

How to Build a Police State

When you observe a modern Police State, the first things you might notice will not necessarily be the batons, shield, helmets or MRAPs. Think Switzerland or Singapore. A modern Police State will be neat, clean and efficient. Retail zones will be shiny and feature all the top designer brands. Many of the people you see in public will be well-groomed, well-healed and beautiful, but often with only one political party and a strict public code.

Just like admirers of the modern Chinese State, Singapore’s proponents refer to the single party State as “a great argument for Authoritarianism.” Order and civility rule the day, so long as you don’t fall foul of the narrow perimeters set by the State.

What has been accomplished in Southeast Asia since 1965, and what is possible in previously ‘free’ countries like the US, UK and Australia, are two very different social and political evolutions. Still, the modern Police State is advancing globally and it’s being driven primarily by three factors: technology, for-profit industry, and an age-old obsession by the ruling class to manage the masses.

The first and easiest area to challenge is the physical realm of the control system. The most obvious of these are the gadgets and toys. They are easy to see. Look at your local police department and notice the difference between what officers looked like and what they wore in the 1970s, 1980s, 1990s and now in the 21^st century. Notice the firearms and tasers, the ‘Bat-Belts’, and now the body cameras. Your average officer today looks like a cross between a soldier and an android. Dress them like robots and don’t be surprised when they act like machines (and it won’t be long until many of them are replaced by machines).

If you’ve ever attended a street protest or witnessed some civil unrest, then you’ll have noticed the high-tech body armour, the riot and ‘crowd suppression’ equipment.

My first intense experience where I felt the full force of the modern Police State was in 2009, at the G20 Protests in the City of London, England. It was early in the evening and approximately 4,000 demonstrators suddenly found themselves trapped at Bishopsgate. Several hundred police officers on foot and horseback had blocked all the entrances and egresses in and out of the main road. Even alleyways were manned by riot police. Then police began charging the crowds, and beating protesters with clubs. They alternated their ‘surge’ efforts, from different ends of the street, north to south, one brutal flurry after another. The worst part about it was there was no escape route away from the police. Many were beaten and trampled on that evening. It was as if police planners were playing a video game.

Finally, at around 9pm, after being forced to stand, surrounded by police in a ‘Kettle’ for nearly three hours, along with 500 other demonstrators and press, who spent most of that time pressed up against police shields and not knowing what would happen next – I realised this is an impersonal, disinterested and totally uncompromising machine. It does not care who you are, what your views and opinions are, or whether you were innocent or guilty. The lesson was simple: “next time, stay home.” The only detail this machine is concerned with is that you comply with orders, and if no orders are given, then the machine demands you stay where you are until the machine decides what to do with you. If you complain too much, or become emotional, or heaven forbid act out in any way, then the machine will move in to subdue and detain you. That is all there is to it.

Big Brother Reality

It’s well-known that Great Britain is home of the world’s largest and most sophisticated physical Police State, including tens of millions of closed circuit television (CCTV) cameras, covering every conceivable inch of habitable space, both indoors and outdoors. The CCTV phenomenon in Britain was fuelled by an obsession with cameras that became increasingly popular with both government and corporate technocrats in the 1980s and 1990s. The psychology behind the exponential proliferation in cameras was mainly a fairly crude bit of criminology which held that the cameras would somehow act as a deterrent to criminal behaviour, and thus subdue the feral population into a more docile state. Industry used this line too, as sales persons were deployed en masse with endless flip charts and statistical models that claimed CCTV cameras would prevent the UK’s spiralling social malaise.

The only problem is that more cameras don’t equal less crime. Canadian writer Cory Doctorow observed this reality back in 2011, explaining: “After all, that’s how we were sold on CCTV – not mere forensics after the fact, but deterrence. And although study after study has concluded that CCTVs don’t deter most crime (a famous San Francisco study showed that, at best, street crime shifted a few metres down the pavement when the CCTV went up), we’ve been told for years that we must all submit to being photographed all the time because it would keep the people around us from beating us, robbing us, burning our buildings and burglarising our homes.”³

The CCTV is only one single aspect of Big Brother. It turns out that the real value of the CCTV camera grid is not so much the monitoring of crime per se, as it is in mass applied behavioural psychology.

The Panopticon

The physical Police State could not exist without some philosophical underpinning. Before Orwell, there was Bentham…

In the mid 19^th century Britain developed a new style of prison architecture known as the ‘Panopticon’ under the aegis of utilitarian philosopher Jeremy Bentham.⁴ The unique feature of this Panopticon concept was the transparent nature of each prisoner cell, visible to a central surveillance guard tower that could eye inmates at all times. The result of this psychological experiment, according to the pragmatic Benthamite philosophy, was to produce a regime of “self-policing” amongst the inmates, a kind of early behavioural conditioning. For technocrats and emerging utilitarian social managers of that era, this was seen as the most economic and efficient solution. Ultimately, this Benthamite concept is what underpinned phase one of the mass CCTV deployment throughout the UK. Sitting well above the security minions and the industry profiteers, elite scholars knew full well that CCTV cameras do not stop crime.

The real power of the Panopticon is in convincing the general population they are under constant surveillance. After that point, through a long-term process of nudging, diversions and scare tactics, the State gradually moulds the behaviour and thoughts of its subjects.

In order to keep citizens locked into this new conscious state of fear and trepidation, the State needs anenemy…

The Long War & ‘The Extremist’

One of the chief campaigns to nudge society towards a fully-functional Orwellian State is the War on Terror. Ever since September 11, 2001, the concept of an endless war against the ‘terrorists’ – a seemingly ubiquitous and constantly shape-shifting enemy – has been used to justify nearly every large new security expenditure and policy. Back in 2006, US President George W. Bush’s chief architect of the ‘long war’, Secretary of Defense Donald Rumsfeld, laid out the tea leaves for the next 100 years, stating: “It does not have to do with deployment of US military forces, necessarily. It has to do with the struggle that’s taking place within that faith between violent extremists – a small number of them, relatively – who are capable of going out and killing a great many people, as they’re doing, and the overwhelming majority of that religion that does not believe in violent extremism or terrorism.”⁵

In George Orwell’s classic novel 1984, Winston Smith also grappled with the State’s endless war. “Oceania was at war with Eurasia: therefore Oceania had always been at war with Eurasia.”

In Oceania, people eventually forgot what started the long war. The news was just one terrorist attack after another. They enemy was everywhere, but nowhere too. The population learned to acquiesce to the idea that war was the permanent state of affairs, and that questioning the provenance of this idea was futile.

“Winston could not definitely remember a time when his country had not been at war, but it was evident that there had been a fairly long interval of peace during his childhood, because one of his early memories was of an air raid, which appeared to take everyone by surprise. Perhaps it was the time when the atomic bomb had fallen on Colchester. He did not remember the raid itself.”

And so it was, in the early moments of the 21^st century, Orwell’s dream suddenly became a waking reality. Social engineers are firm believers that if the Panopticon (married with the threat of an invisible enemy) can remain in place for a generation, then the State could fundamentally change a once free-thinking society into something noticeably different – a much more fearful and compliant populace.

The Social Media Panopticon

As terror scares and attacks become somewhat of a daily event in the West, identifying and quarantining the ‘extremist’ becomes a primary fetish of the Police State and its media arms. This is very much evident in how terrorists and ‘active shooters’ (dead or alive) are now profiled after the event. The mainstream media has integrated this into its work practice by crafting the post hoc guilty verdict of the accused, prior to a trial, with circumstantial or non sequitur accusations based on an individual’s “web history” that may have “radicalised” the suspect. In effect, the mainstream media’s function as an establishment propaganda arm results in trial by media – the bypassing of any trial by jury as the accused have already been implicitly or explicitly declared guilty by association or something as nebulous as “web history.”

Such incidents, as they are portrayed in the media for psychological conditioning purposes, are intended to cause the public mind to dismiss outdated notions of fair and due process and rule of law in favour of fiat corporate news and government “official” pronouncements. The net effect of this trend is that social media users, ie. the majority of the population, are adopting self-policing habits in their communications online. According to the principals of applied behavioural psychology, if you change the language people use, then eventually you change the way they think and act.

Like Bentham’s Panopticon, this new social media monitoring system works by utilising the digital web, which is arguably the most economic and efficient solution. The acceptance of self-policing and vague terms such as “radicalised” that are subject to the increasingly elastic definitions of the social engineering establishment.

This leads to one of the most profound questions one might ask in the wake of Edward Snowden’s NSA spying revelations: Knowing what we know now, are people more outspoken or are they more self-policing because of the Snowden leaks?

‘The Daily Shooter’

By extension, once the technocrat has regained some modicum of physical control, then the next domain to be conquered is the mind. In 1984, the technocracy was viewed through the eyes of the protagonist Winston Smith, who while remaining a physical prisoner of the Police State, could still retreat into his own mental state.

In our day, the expansion of the surveillance State and vast spying by the likes of the NSA and GCHQ are precisely intended to achieve this same effect, with the justification for such intrusions being an endless series of terror spectacles and lone wolf public shooting events. In the US, these mass shootings and terror scares are happening on an almost daily basis, hence, ‘The Daily Shooter’. Media coverage is both chaotic and relentless. As a result, the pubic are left stupefied and completely unable to challenge whatever narrative the government-media complex is selling at that time. The Police State marches forward.

A similar psychodrama also played out for 1984’s protagonist Winston Smith. As time progressed, however, maintaining some level of autonomy in one’s own thoughts became increasingly difficult for Winston. The final objective of the Police State, it seemed, was not only to fundamentally transform the way citizens act, but how they think too. The all-seeing and all-controlling “Big Brother” State was also the de facto social authority figure. The State’s law enforcement police force also became the “thought police.”

We see this same exact narrative playing out today as the State’s political figureheads continue in their mission to widen their definition of “extremism” along with other State-issued euphemisms used to describe citizens who should be regarded with suspicion.

Fall out of line and you might even be segregated or sent away to a special camp. Following the recent mass shooting in Chattanooga, Tennessee, retired US General and NATO Commander Wesley Clark proposed that any “disloyal Americans” should be sent to internment camps for the “duration of the conflict.” Notice the language: “for the duration of the conflict.” Indeed, it seems that Oceania is at war. He went even further, calling for the US government to identify people most likely to be “radicalised” so we can “cut this off at the beginning.”

“At the beginning?” Here, it seems Clark might be alluding to pre-crime, which will be powered by A.I…

Artificial Intelligence

Post-September 11, UK society was still hooked on their CCTV matrix, and with millions of cameras already in place and crime continuing to rise, security ‘experts’ and politicians simply doubled down on their previous wager, insisting that what the country really needed was more cameras. They believed that once a certain CCTV saturation was reached, by default they would somehow reached their twisted utopia.

It turned out that’s not humanly possible for security workers, most of whom are on a mere £7-10 (aud$14-20) per hour, to keep track, let alone analyse, a seemingly endless stream of footage. For the technocrat, the operative word here is ‘humanly’. Enter A.I…

Once again, advanced technology enters the narrative and supplies the solution to this previous insurmountable problem. The age of Artificial Intelligence, or A.I., is nearly upon us, and this next step in technological development is certain to radically change the entire concept of the Police State.

Laying down the framework an A.I. grid is not easy because the grid must be designed to cope with the application of A.I. As A.I.’s potential and practical applications have not yet been fully realised, designing the grid upon which it will be unleashed has been problematic up to this point. Sadly, society on the whole appears disinterested in questioning the social and unethical imperative currently driving the adoption of these new technologies.

At present, the big money is on the Smart Grid. Technocrats and their corporate partners are hoping to usher in their new surveillance grid under the auspices of ‘smart’ technologies. With A.I. in play, technocrats will be able to utilise the smart grid – which includes your mobile phone – to detect and track multiple targets over a wide area.⁶ Add facial recognition and data profiling to the mix and it’s a recipe for a full-on A.I. Smart Grid future. The ultimate hands-free, ‘surveillance selfie’ – compliments of Big Brother.

Just imagine, one day you’re simply walking down the street and pointing to something in the air. All of it is being captured on a 1.8 billion pixel video stream from the sky. They already know your identity and location with the phone in your pocket, and they already have your face logged and tracked.⁷

At this point we introduce Philip K. Dick’s concept of “pre-crime” whereby an A.I. system can predict an action you are likely to take.⁸ The system will then close the ‘Big Data’ loop by storing the video footage alongside your profile into a massive data ‘mash-up’. It will then compare with other potentially ‘suspicious’ activity in the area. Great Britain’s national police force, the Metropolitan Police, are already using a type of pre-crime software that British technocrats believe will somehow ‘revolutionalise’ modern policing in the 21^st century.⁹

UK consumer advocate Pippa King explains how CCTV is already being phased out: “CCTV, closed circuit television, is not quite what is operating on our streets today. What we have now is IPTV, an internet protocol television network that can relay images to analytical software that uses algorithms to determine pre-crime area in real time.”

“Currently this AI looks at areas that may be targeted for crimes such as burglaries or joyriding,¹⁰ with the predicted hotspot information being sent direct to law enforcement smart phones in the field. This analytical software is being used in Glasgow, hailed as Britain’s first ‘smart city’,¹¹ where the Israeli security firm NICE Systems are running the CCTV/IPTV network, analysing data from the 442 fixed HD surveillance cameras and 30 mobile units under a project called ‘Community Safety Glasgow’,¹² whose primary objectives are described as ‘delivering Glasgow a more efficient traffic management system, identifying crime in the city and tracking individuals’.”¹³

This all can happen thanks to the US Defense Advanced Research Projects Agency’s (DARPA) latest creation – the ARGUS camera, Autonomous Real-Time Ground Ubiquitous Surveillance.¹⁴ According to its designers ARGUS, “melds together video from each of its 368 chips to create a 1.8 billion pixel video stream” all in real-time and archived. It’s just one of the many new toys used by the State to realise its Orwellian ambitions.

Who’s Paying For It All?

Aside from its ability to trample over the rights of law abiding citizens, the Police State has one other chief characteristic which may also be its Achilles heal: it’s bankrupting the State. Here’s how it works:

The gravy chain is endless, but only with the help of taxpayers’ money, along with a series of bribes and favours between politicians and corporates. If you have ‘friends’ in government administration, then you are more likely to cash in on any number of lucrative ‘domestic defense’ contracts.

Where you have constant crisis you also have constant business opportunity. In this dark paradigm, timing is everything. As US President Barack Obama’s sociopathic¹⁵ former chief of staff, now Mayor of Chicago, Rahm Emmanuel, once said:

“You never let a serious crisis go to waste. And what I mean by that it’s an opportunity to do things you think you could not do before.”

With that mantra in mind, in the wake of any shooting, terror scare, or crisis, industrial lobbyists and their elected political gophers will waste no time pushing for new federally-funded add-ons like training courses, workplace psychologists, regulators, specialist contractors, police cameras and other big-ticket items¹⁶ – anything to help “solve the crisis.” One such program in the US is known simply as the ‘1033’.

Joseph Lemieux writes:

“The 1033 program has flooded our local police forces with military equipment, and has turned them from Peace Officers, to a domestic army.”

“Officers stopped looking like officers, and more like soldiers all kitted out with fully automatic weapons, armoured vehicles, body armour, grenades launchers, night vision, and even bayonets! Besides the cost of liberty, how much has this domestic army cost you the tax payer?”¹⁷

In the US, no single entity embodies the Police State gravy train more than the Department of Homeland Security (DHS), where federal grants are used to bribe local law enforcement and absorb them into a larger framework of institutional dependency.

At over $200 billion per year, the DHS is now America’s most expensive federal agency. As any sane local law enforcement chief will tell you, once you smoke from the federal crack pipe, you’re hooked for life. Remember that each federal Police State agenda item has a lucrative contract attached to it. With each move central government makes, a large amount of money is also made (by someone).

By cutting off public money that is driving the runaway federal Police State in Western countries, the people have a chance to mitigate and potentially reform the current agenda.

If we hope to preserve what is left of our hard fought democracy, then now is the time to put it to the test. The alternative is unthinkable.

About the Author

Patrick Henningsen is an independent investigative reporter, editor, and journalist. A native of Omaha, Nebraska and a graduate of Cal Poly San Luis Obispo in California, he is currently based in London, England and is the managing editor of 21st Century Wire – News for the Waking Generation (www.21stCenturyWire.com) which covers exposés on intelligence, geopolitics, foreign policy, the war on terror, technology and Wall Street. Patrick is a regular commentator on Russia Today.

Footnotes:

‘Transforming our world: the 2030 Agenda for Sustainable Development’,https://sustainabledevelopment.un.org/post2015/transforming
ourworld
‘The 2030 Agenda: This Month The UN Launches A Blueprint For A New World Order With The Help Of The Pope’ by Michael Snyder, 2 Sept 2015, http://endoftheamericandream.com/archives/the-2030-agenda-this-month-the-un-launches-a-blueprint-for-a-new-world-order-with-the-help-of-the-pope
‘Why CCTV has failed to deter criminals’ by Cory Doctorow, The Guardian, 17 August 2011
www.ucl.ac.uk/Bentham-Project/who/panopticon
www.sourcewatch.org/index.php/The_Long_War
‘Bilderberg 2015: Implementation of the A.I. Grid’ by Jay Dyer, 21st Century Wire (www.21stcenturywire.com), 14 June 2015
‘Britain Launches “Big Brother” System, Uploads One Third of Population to Facial Recognition Database’, 21st Century Wire, 3 Feb 2015
‘Already Underway: Smart A.I. Running Our Police and Cities’ by Pippa King, 21st Century Wire, 13 Mar 2015
‘British Police Roll Out New “Precrime” Software to Catch Would-Be Criminals’, 21st Century Wire, 13 Mar 2015
‘Pre-crime software recruited to track gang of thieves’ by Chris Baraniuk, New Scientist, 11 Mar 2015
‘Glasgow wins “smart city” government cash’, BBC News, www.bbc.com/news/technology-21180007
www.saferglasgow.com
‘Already Underway: Smart A.I. Running Our Police and Cities’, op.cit.
www.darpa.mil/program/autonomous-real-time-ground-ubiquitous-surveillance-infrared
‘The Two Sides of Rahm Emanuel: Sociopathic Political Hitman and Puppy Lover’ by Foster Kamer, 16 Aug 2009, gawker.com
‘Mayor de Blasio Announces Retraining of New York Police’ by Marc Santoradec, The New York Times,4 Dec 2014
‘How Much Money Have American Taxpayers Spent on Building a Domestic Police State?’ by Joseph Lemieux, 1 Dec 2014, http://theantimedia.org/taxpayers-police-state/

The above article appeared in New Dawn 153 (Nov-Dec 2015)

Philip K. Dick’s Moral Vision

Posted on March 2, 2016 by Reid Mukai

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[Editor’s note: on this 34th anniversary of the death of Philip K. Dick, I’m sharing the 10th and final chapter of Patricia S. Warrick’s bibliographical retrospective “Mind in Motion” (1987). It’s a good reminder of what makes PKD’s work so unique and enduringly relevant.]

This critical study of Dick’s fiction is a work without a concluding chapter – and appropriately so. To summarize his ideas, to categorize his work, to deliver the final word would be to violate Dick’s vision. He saw a universe of infinite possibility, with shapes that constantly transformed themselves – a universe in process. He had not delivered his final word when he died on March 2, 1982, because for him the Word was truly the Living Word, the power that creates and re-creates patterns. Trapped in the stasis of a final statement, the Word would have been defeated by entropy and death.

But if we cannot make a final statement, we can at least note the significance of his opus of fiction for the times in which we live. Great creative personalities often see the essence of an age with a clarity denied to the mass of people. their vision is so vivid that when subsequent events confirm it, humanity, slower at arriving at a realization of its present, hails them as prophetic. I believe that Dick may well be one of those creative personalities whom we hail as visionaries. The claim seems a strange one, considering the literary form in which he worked. Blake, Wordsworth, Yeats – the Romantics with the the elegance of poetic diction make up the visionary company, not writers working in a prose form often regarded as trash. But let us for the moment ignore the form in which he was forced to write and consider instead his vision.

He had a remarkable sense of the cultural transformation taking place in the last half of the twentieth century. He pointed out the cracks in our institutions, our ideologies, and our value systems that would inevitably lead to their collapse. He understood that what had been functional in an industrial age would not work as our culture transformed itself and moved into an Information Age. Such changes often march in with violence. As Dick’s fiction declares again and again, the late twentieth century is a time at war with itself, not with an external enemy. To fight against what one abhors without realizing it lies within is to destroy all. Dick warns us against doing this to ourselves. The cloud of chaos inevitably hangs above the Dickian landscape, a reminder that a like chaos will descend on the real world and envelop us if we continue to make war.

Dick’s fiction calls up our basic cultural assumptions, requires us to reexamine them, and points out the destructive destinations to which they are carrying us. The American Dream may have succeeded as a means of survival in the wilderness of early America; it allowed us to subdue that wilderness and build our holy cities of materialism. But now, the images in Dick’s fiction declare, we live in a new kind of wilderness, a wasteland wilderness, because those cities and the culture that built them are in decay. We need a new American dream to overcome this wasteland. Dick’s ubiquitous wasteland landscape is a moral mirror asking us to journey within and explore the universe of mind and psyche where all the forms that shape the outer world are created. The critical journey of discovery is into the mysterious realm of inner space. Just as Dick’s Fomalhaut Cosmos was a universe created by his imagination, so the universe in which we live is constructed of our ideas about it. To change it we must change our ideas.

Dick’s work makes no new declarations about our time; we knew early in the twentieth century that ours was an Age of Anxiety. But the gift of his powerful mythmaking ability is to give us the stories that help us see both what we are and what we may become as we move into the Space Age. His novel contribution is the bizarre images he creates that so vividly picture our anxieties. Phantasmagoric shapes, the Dickian protagonist calls them, as he muses about the swirl of awesome possibilities sweeping through his mind. They are disorienting images – without clear boundary, inconsistent, contradictory, fragmented, at war with one another. They force us to reconsider our conventional conception of reality. Dick said that “science fiction is uniquely a kind of semi-reality. It is not a statement that ‘this is,’ but a statement, ‘What if this were.’ The difference is crucial in every respect.” Frightening as are some of the futures Dick imagines for mankind, they are not fixed. We are Leo Buleros, we are “choosers,” Dick tells us in the Three Stigmata of Palmer Eldritch; and The Divine Invasion envisions another future than nuclear destruction that we can choose.

We have noted Dick’s wide acquaintance with the classics. But much as Dick loved classical literature, he did not draw on this source in creating his characters. The Dickian fictional world is a world without Titans or Heroes; instead it is a world cut off from the gods. It is filled with little people lacking in power or wisdom, who daily face the dilemma of trying to survive in the face of the inexplicable destructive forces that constantly try to snuff them out. Yet they are not the conventional antiheroes of modern fiction. Perhaps the oxymoron heroic antihero best describes Dick’s protagonist. finally, the Dickian hero acts. He may writhe and struggle to escape, but in the end he accepts the burden of his existential freedom. Daily, he finally learns, he must once again to push the boulder of moral responsibility up the hill of right action. Freedom thus becomes of highest value in Dick’s code. The individual must be free to make moral choices, even though he may often fail to make the right choice. Dick declares again and again, for the individual to be turned into a machine programmed to carry out the decisions of others is “the greatest evil imaginable; the placing on what was a free man who laughed and cried and made mistakes and wandered off into foolishness and play a restriction that limits him, despite what he may imagine or think, to fulfilling an aim outside his own personal – however puny – destiny.”

Our study of Dick’s writings has traced the journey of his restless mind, watching as it grasped an idea, created a metaphor for it in a fictional pattern of antimonies, discarded it for another idea – always spiraling forward albeit often in a wobbling, erratic course. Yet from the beginning one element remains constant in all the fiction – Dick’s faith in the power of empathy. The idea was not well developed or labeled when it first appeared. We see empathy in two of his early short stories as through a glass darkly. He has not yet given it a name. Instead, his characters act it out, and only later does he recognize what his fiction has said. In “Roog” Dick pictures a dog who guards the garbage can of his owners against the garbage men who come to collect it each week. The dog is driven crazy because he cannot offer protection to his owners against these weekly raids. Years later, Dick commented on the story, explaining that he was describing an actual dog owned by a Berkeley neighbor. “I watched the dog suffer, and I understood a little of what was destroying him, and I wanted to speak for him. That’s the whole of it right there. Snooper couldn’t talk. I could. In fact I could write it down, and someone could publish it and many people could read it. Writing fiction has to do with this: becoming the voice for those without voices. It’s not your own voice, you the author; it is all those other voices which normally go unheard.”

“Beyond Lies the Wub,” Dick’s first published story, also dramatizes the concept of empathy. It tells the story of a pig-like alien captured and eventually eaten be a crew of space adventurers despite the fact that the wub possesses human characteristics. Captain Franco and his men lack the ability to see beneath the wub’s appearance. Twenty years later Dick said of the story”:

The idea I wanted to get down on paper had to do with the definition of “human.” The dramatic way I trapped the idea was to present ourselves, the literal humans, and then an alien life form that exhibits the deeper traits that I associate with humanity: not a biped with an enlarged cortex — a forked radish that thinks, to paraphrase the old saying — but an organism that is human in terms of its soul.

I’m sorry if the word “soul” offends you, but I can think of no other term. Certainly, when I wrote the story “Beyond Lies the Wub” back in my youth in politically active Berkeley, I myself would never have thought of the crucial ingredient in the wub being a soul; I was a fireball radical and atheist, and religion was totally foreign to me. However, even in those days (I was about twenty-two years old) I was casting about in an effort to contrast the truly human from what I was later to call the “android or reflex machine” that looks human but is not — the subject of the speech I gave in Vancouver in 1972 [“The Android and the Human,” included herein] — twenty years after “Beyond Lies the Wub” was published. The germ of the idea behind the speech lies in this, my first published story. It has to do with empathy, or, as it was called in earlier times, caritas or agape.

In this story, empathy (on the part of the wub, who looks like a big pig and has the feelings of a man) becomes an actual weapon for survival. Empathy is defined as the ability to put yourself in someone else’s place. The wub does this even better than we ordinarily suppose could be done: Its spiritual capacity is its literal salvation. The wub was my idea of a higher life form; it was then and it is now. On the other hand, Captain Franco (the name is deliberately based on General Franco of Spain, which is my concession in the story to political considerations) looks on other creatures in terms of sheer utility; they are objects to him, and he pays the ultimate price for this total failure of empathy. So I show empathy possessing a survival value; in terms of interspecies competition, empathy gives you the edge. Not a bad idea for a very early story by a very young person!

Two years after writing “The Wub,” Dick again explored the concept in “The Last of the Masters” (1954) and now he named it and actually called it empathy. In the story a young freedom fighter, Silvia, finally encounters the head of the coercive government and discovers he is a robot. She says in horror, “My God, you have no understanding of us. You run all this, and you’re incapable of empathy. You’re nothing but a mechanical computer.”

By the second period of Dick’s fiction when he writes his great novels of the 1960s, empathy is regularly used as the key element defining the authentic human being. the concept is made concrete most vividly in “The Little Black Box,” published in 1964. Dick then incorporates the black empathy box in Do Androids Dream where those like J.R. Isidore who use it regularly gain the strength to climb up through the difficulties of their daily lives. Beyond that, the power of empathy frees the individual from the prison house of his own consciousness and allows him to slip through the mirror forever reflecting back his own image. Once beyond, he sees the world from an alien consciousness to which he gives the same rights and worth as his own awareness. All life, not just his own, becomes sacred.

At first glance, Dick seems to be a contemporary writer who in many ways espouses an old-fashioned moral view that places him in the long tradition of humanistic writers. From the beginning, his writing insists that each individual has a responsibility to act in a moral way, even though that early fiction makes no reference to God. And of course by the end of his career, the novels focus on the major concepts of the Judeo-Christian tradition. While these concepts are never accepted in their entirety – in fact they are almost always revised – they are never denied or negated.

A closer examination of Dick’s moral code, however, shows us that given the complexities of the contemporary world, the values of traditional Christian humanists are too simple to be workable. He develops a code of valor that is much more demanding. Choice is no longer a choice between good and evil, as the moralist in an earlier age would have declared. Today the problem facing each man is that even when he practices empathy and yearns to make the right moral choice, he often finds himself in a moral dilemma where in order to do right he must also do wrong. Again and again the Dickian hero is faced with this tragic choice: to do the right thing he must violate his own moral nature: for example, Tagomi, Glen Runciter, Joseph Adams, Joe Chip, Rick Deckard. The moral road is not an easy one. The critical metaphor for this arduous journey is the upward climb – Wilbur Mercer on the hill, Joe Chip on the stairs.

In an interview near the end of his life Dick once again reinforced his belief that moral values are the ultimate values: “In a sense what I’m saying is that all life is a moral issue. Which is a very Jewish idea. The Hebrew idea about god is that God is found in morality, not in epistemology. That is where the Almighty exists, in the moral area. It isn’t just what I said once, that in Hebrew monotheism ethics devolve directly god. that’s not it. It’s that God and ethics are so interwoven that where you have one you have the other.”

Dick is an iconoclastic literary figure. His fiction refuses to conform to the characteristics of any particular category. Because he uses many of the techniques of science fiction, he is customarily labeled as a writer in that genre. But the strong, often overwhelming, elements of realism in his fiction – novels Martian Time-Slip and Dr. Bloodmoney, for example – make that label somewhat inaccurate. In many ways he seems to fit into the tradition of Absurdist literature, and he readily admitted the influence in his formative stage of Beckett, Genet, and other Absurdist dramatists. The typical Absurd hero inhabits a grotesque world whose structures violate reason and common sense but are nevertheless true. He is constantly frustrated, muddled, or horrified by the inexplicable events that seem to happen only to him and finally lead him in paranoiac panic to decide that Fate is deliberately playing pranks on him. Not the Fall of Man but his pratfalls are the concern of the Absurdist writer. So, too, are pratfalls often Dick’s concerns. Yet in fuller assessment, we find that Dick does not fit neatly into this category because he refuses to give in to the nihilism of the French Absurdists.

Dick on occasion proclaimed himself a writer in the Romantic tradition who was particularly influenced by German Romanticism. He read Goethe and Schiller when he was young, and the works of Beethoven and other German romantic composers were among his favorites. His intuitive mode of creativity and his emotional excesses characterize him as a romantic, as does his rebellion against all institutions that violate individual freedom. “I’m a Sturm and Drang romantic,” he himself declares in one interview.

When we continue to look for Dick’s literary ancestors, we discover that the ones from which he is rooted most directly are the metaphysical poets. Dick claimed them as among his favorite poets and uses quotations from Vaughan and Marvell and Donne in his fiction. For example, he quotes Donne’s Holy Sonnet XIV, “Batter my Heart, three person’d God,” in its entirety in Timothy Archer. His four chambered metaphors resemble metaphysical conceits with their concentrated images that involve an element of dramatic contrast, or strain, or of intellectual difficulty. Like Donne, he uses a colloquial style. Both writers are obsessed with the idea of death and treat it again and again in their works. So, too, do both writers blend wit and seriousness, intense feelings and vast erudition.

A discussion of literary influences is not a discussion of the essence of Dick’s fiction because his literary voice is unique. He is an eclectic, choosing and using ideas, techniques, and quotations from the literary tradition as he creates in his own distinctive form. He is a synthesizer but never an imitator. the bibliography accompanying Timothy Archer demonstrates the wide range of literature that yielded material to him: the Bible, works of Aeschylus, Plato, Virgil, Dante, Shakespeare, Donne, Vaughan, Goethe, Schiller, Yeats, to name the major writers. In this final novel Dick felt free to reveal his debt to and use of the great literary tradition, a use that he hid under cryptic allusions in most of his science fiction.

Time must be the judge of Dick’s literary worth. If, as some of us suspect it will, Time does declare him one of the major writers of the twentieth century, he will be hailed as the synthesizer of a new literary form yoking realism and the fantastic. The novels to which I have given major attention in this study (with the possible exception of A Scanner Darkly) all succeed in this new form, for which I have chosen the term quantum-reality fiction. Dick’s fiction gives too little emphasis to science to be called true science fiction. It gives too much emphasis to the real world to be called fantasy. It violates common-sense reality too often to be called realistic fiction. He sees with a new vision as he creates imaginary worlds for his reader – a vision that declares all worlds to be fictions, brought into existence by the consciousness of the creator. Man faces the void and keeps it at bay only by the power of his intelligence to create forms.

The universe where Dick’s characters live when they fall out of commonsense reality is built on concepts that are a part of quantum physics. As physicists describe it, quantum reality is evasive and seems forever to hide beyond direct observation. Quantum physicists do not entirely agree about the nature of quantum reality, except in labeling it as bizarre. A contemporary physicist notes, “if we take the claims [of some outspoken physicists] at face value, the stories physicists tell resemble the tales of mystics and madmen… Not ignorance, but the emergence of unexpected knowledge forces on us all new visions of the way things really are.” Quantum theory holds that all elementary events occur at random, governed only by statistical laws. And Heisenberg’s famous uncertainty principle forbids an accurate knowledge of a quantum particle’s position and momentum. Beyond that, the prevailing quantum theory holds that there is no reality without the act of observation. Dick’s fiction catches the essence of this quantum reality, and he is probably the first writer of fiction to have done so.

In addition to his creation of quantum reality fiction, Dick also deserves recognition for the development of the complex four-chambered metaphor that allows him to picture the dialectical mode of the human mind as it moves in the process of thinking.

Beyond his accomplishments as a writer, Dick merits recognition for his accomplishments as a human. He struggled to live by his code of valor. In the face of great adversity, he survived and created. He was a tortured genius, condemned to live within a brilliant mind that compulsively drove itself to gather up and live out all the anxiety, pain, and torment of our age. Perhaps he needed so to suffer before he could transform our shared experiences into literature. Perhaps he did not choose but worked heroically in the shadow of a mental illness from which he had no escape. He is not the first writer to be so tortured. I recently reread a biography of Virginia Woolf which describes her struggle to write in the face of repeated nervous breakdowns, and I noted how similar Dick’s life was in this respect. He was less fortunate than she; he had no lifetime spouse like Leonard Woolf to shelter him economically and emotionally and to publish his works.

Dick’s life was a quest for meaning, a struggle with the great metaphysical problem of our time – how to reconcile what he knew in his head with what he knew in his heart. He identified himself with his little men, unheroic protagonists who endure in the face of great adversity, going quietly about their work. His work was writing and he, too, went about it quietly, eschewing publicity. Through all the mental and physical illness he never stopped writing for more than a brief time. He never lost faith in the power of literature to create a shared consciousness for the community of men. Looking at our strife-torn world, he said:

The key is this. We must shape a joint dream that differs for and from each of us, but it must harmonize in the sense that it must not exclude and negate from section to section. How this is to be done I can’t of course say; maybe it can’t be done. But… if two people dream the same dream it ceases to be an illusion; the sole prior test that distinguished reality from hallucination was the consensus gentium, that one other or several others saw it, too. This is the idios kosmos, the private dream, contrasted to the shared dream of us all, the koinos kosmos. What is new in our time is that we are begining to see the plastic, trembling quality of the koinos kosmos – which scares us, its insubstantiality – and the more-the-merrier-vapor quality of the hallucination. Like science fiction, a third reality is formed half way between.

In his writing Dick shared with us his private dreams and his nightmares about this new reality in the future toward which we move. He said he was disturbed by those reviewers who found only bitterness and pessimism in his fiction because his mood was one of trust. “Perhaps,” he said, “they are bothered by the fact that what I trust is so very small. They want something vaster. I have news for them; there is nothing vaster.” For Dick all that one could trust was the capacity of the ordinary person to act with courage when courage is required. He explained, “To me the great joy in writing a book is showing some small person, some ordinary person doing something in a moment of great valor, for which he would get nothing and which would be unsung in the real world. the book, then, is the song about his valor.”

Perhaps this book can be regarded at least in part as a song about the valor of Philip K. Dick. For he continued to write over the years, hounded by poverty, often depressed, and ignored by the mainstream literary world where he hoped for recognition. He lived in a sea of emotional disaster, he was often ill, he used drugs, he alienated his friends, he destroyed five marriages… Yet incredibly he wrote well over forty novels and one hundred short stories, and at least eight of those novels, the ones we have examined in detail, seem likely to become classics. He was one of the most courageous of writers, a man who lived by his own code of valor.

Pulling the Cosmic Trigger: The Contact Experiences of Philip K Dick & Robert Anton Wilson

Posted on December 16, 2015 by Reid Mukai

Editor’s note: On this 87th anniversary of the birth of Philip K. Dick (December 16, 1928 – March 2, 1982), enjoy a deep dive into some of the more paranormal aspects of his life and how they relate to experiences of other visionaries.

By By AK WILKS

Source: Steamshovel Press

This article will look at some of the similarities between the contact experiences of two American writers, Philip K Dick and Robert Anton Wilson. In the 1973-1974 time frame, both would have unusual experiences that they thought could be contact with an extraterrestrial civilization. Or some undefinable something that wanted them to think it was extraterrestrial. And as incredible as it sounds, some of their experiences are confirmed by other people, and include verified transmission of knowledge that it seems they could not have obtained from any human source. We will also look very briefly at some other possibly related contact experiences involving musician and cultural icon John Lennon, researcher into human-dolphin communication and consciousness Dr. John Lilly and the Swiss scientist and inventor of LSD Dr. Albert Hofmann.

NOTE: William Burroughs first told Robert Anton Wilson about the “23 Enigma”. Wilson and Kerry Thornley incorporated it into their ideas and created the related concept of the Discordian Law of Fives (2+3=5). The number 23 and the numbers 2 & 3 & 5 recur at multiple points in this article. In most cases I do not note them but the interested reader may wish to note how many times they recur and if it is more than expected by chance.

PHILIP K DICK

Philip K Dick was a science fiction writer with a prolific output from 1953 to 1981 of 121 short stories and 44 novels. Since his death in l982 he has become even better known. His stories have been made into major films like “Blade Runner”, “A Scanner Darkly,” and “Minority Report”. He has also been acknowledged as a major influence on other films, including “The Matrix”. The recent indie film “Radio Free Albemuth” is an excellent adaptation of Phil’s novel of the same name, dealing with Phil’s fictional version of the true events dealt with in this article.

PKD had themes that recur over and over again throughout his stories – What is real? What is human? How do we know that what we think of as reality is actually real? What defines humanity? Will humans be replaced by machines? PKD also had political themes and religious themes. Though he turned 40 in l968, he identified with the youth counterculture of the l960’s. He was against the Vietnam War and the Nixon administration. He refused to pay federal taxes in protest of the war, and his name appeared in published ads of writers and artists involved in the protest. The federal government confiscated his car for back taxes.

A typical PKD hero was a writer, small businessman, a TV repairman and/or a backyard inventor. He finds his life turned upside down when he discovers that reality is not what it seemed. He wages a fight against vast evil empires of heartless corporations, fascist governments, robots posing as humans, and alien invaders. He is often assisted by a beautiful and intelligent dark haired girl.

Starting in 1971, Phil was no longer just writing about government conspiracies, alternative realities, and struggles against an empire. He started living it. His home was broken in to. Things were damaged, papers were taken, but little of value was stolen. It did not seem like a traditional burglary. Strangely, part of Phil was actually relieved. He thought, “See! I’m not some crazy paranoid. They really are after me.” But he was also horrified and scared of what they would do next. It also validated him however. He must be getting through and having an impact if he was enough of a threat to have this done to him.

His wife Tessa confirms that in 1969 Phil got a phone call from a fan, Dr. Timothy Leary. She wonders if that call was wiretapped by Feds trailing Leary, and if Phil came on their radar screen then, if he had not before. When Leary escaped from Folsom prison, she wonders if Phil got attention because of the Leary connection. Phil claimed that he also talked to John Lennon as part of this same phone call. The connection was probably Rolling Stone writer Paul Williams, who knew PKD well and wrote about him in Rolling Stone magazine, and Williams was with Lennon and Leary in Canada.

President Nixon had called Leary “the most dangerous man in America”, a label he only used for one other person, Pentagon Papers leaker Daniel Ellsberg. Nixon had authorized a break in at Ellsberg’s psychiatrist’s office. The FBI, BNDD(DEA) and the CIA were involved in the hunt and recapture of Leary. Did one of those agencies do the break in looking for clues to where Leary was hiding? Nixon was also using the pretext of a marijuana conviction to try to get Lennon deported. The real reason was his anger over Lennon’s support of the anti-war movement, both lyrically and financially.

Aside from the Leary/Lennon connection, Phil had also attracted government attention on his own, as he had in the Ramparts magazine anti-war tax protest. He later found out that letters he had sent to Soviet scientists had been intercepted by the CIA. His books appeared on a list compiled by the government of works that promoted the drug culture. (This was ironic as Phil later became very anti-hard drugs, because he felt they robbed people of their humanity and led to tragic results). In between marriages, Phil opened his home to and hung out with drug users, small time criminals, political radicals, teenage runaways and street people. An Orange County cop told Phil “They don’t need crusaders here.” Phil says he was afraid to ask the cop who or what he thought he was crusading for.

Phil obsessed over who did the break in – the FBI? CIA? KGB? Local police? A right wing group like the Neo-Nazis? A criminal gang? But eventually something else even bigger would come along to obsess over.

In February and March of l974, Phil had amazing contact experiences that changed his life. He would spend the rest of his life trying to figure out what exactly happened, and who or what was responsible. His theories included mental illness at one end, to direct contact with God at the other end. In between were the theories of contact with an alien race, time travelers, an AI (Artificial Intelligence) computer from the future, a government agency or a secret society.

Eventually he came to call what contacted him VALIS, for Vast Active Living Intelligence System. Phil would have different ideas on what VALIS was – a satellite beaming information to him from an alien world or just a manifestation of God? He came to think VALIS was a satellite from advanced entities perhaps from the Sirius double star system. One of the missions of VALIS was to fight the Empire,(“The Empire never ended”) the continuation of the Roman Empire in the evil power elites in the East and West, who were secretly connected in their desire to keep their populations enslaved. The second mission of VALIS was to enlighten people with information and knowledge, to spark creativity, invention, art and innovation. This was also partially done through the true hidden and suppressed gospels of Jesus Christ which were revealed to the world in the Gnostic Gospels found at Nag Hammadi in 1945. This information is a living plasmate that comes alive in every person who reads the gospels or who reads about VALIS in the stories of Philip K Dick. The final mission of VALIS was to show Phil that this is a fake world, a “Black Iron Prison”, a “criminal virus” that occludes people from seeing that the world is alive. In fact the world that we see is fake, and we may be living in a computer simulation or a hologram. Now you can see why the creators of “The Matrix” acknowledge PKD as a major influence.

He would write what he called his Exegesis to investigate and explain what he came to call the “2-3-74” experience, meaning February and March of 1974. His Exegesis would grow to over 8,000 pages. Recently a 900 page version was published. Phil increasingly came to favor theological interpretations of VALIS, but at one point, after reading Arthur C. Clarke’s novel “Childhood’s End”, he expressed his experience in Clarke language and classic Sci-Fi terms:

(1)We are not only being watched; we are being controlled, but don’t know it; they remain beyond our threshold of vision.

(2) They work for a higher purpose, one we can’t understand but which fits our concepts of spiritual, moral purposes.

(3) We are instruments, therefore, of an invisible spiritual force which causes us to grow and develop in certain arranged directions.

(4) Some of us are either part of their race or can be elevated to their level, as they work through these individuals.

(5) The probable reason for their concealment is our evil qualities. We cannot be trusted, individually or collectively (man qua beast).

(6) A critical moment has approached or is approaching; this is a unique period in their work, therefore in our use-purpose.

(7) The extent of camouflage and delusion induced in us is extraordinary in amount and degree

Understand that the above formulation was not Phil’s favorite. As I stated he increasingly came to favor a more theological interpretation, bringing in elements from Buddha, Dionysus, and mysticism, but primarily Gnostic Christianity as revealed in the Nag Hammadi scriptures uncovered in 1945. But I like the formulation above because it is clear and concise and perhaps fits best with some of the other experiences we will look at later. Section #5 about concealment deals with a subject Phil talked a lot about, which was the fate of men like Socrates, Christ, Bruno, JFK , MLK and his friend Bishop Jim Pike. Given that history, VALIS must conceal itself most of the time, and rather than announce itself on the lawn of the White House, and be sent to federal prison or worse, it would reveal itself gradually in scattered trash, pulp magazines, rock music songs, comic books, B movies, episodes of “Star Trek”, sci-fi paperbacks and through an imperfect odd California science fiction writer.

In part of the 2-3-74 experience Phil saw a cartoon cat that appeared in the pink light of a rectangle that reflected the “Golden Ratio.” The Golden Ratio of 1.618 occurs throughout nature, and is seen in everything from galaxies to sea shells to flowers to the human face. Phil’s cat had just died and he said the cartoon cat came over to him and put his paw on his shoulder, as if to console him and tell him it will be all right.

In another part of the2- 3-74 experience, Phil said he experienced hundreds of abstract and expressionist art paintings. They were as vivid and colorful and real as anything he had ever seen in his life. He mentioned Kandinsky and Klee as the type of art that he saw.

Then throughout 1974 he experienced strange events, some seemingly “good”, and some seemingly “bad”. Strange synchronicities, “coincidences” that seemed to have underlying connections. If VALIS was a positive moral force aiding Phil and humanity, there were also other dark forces wanting to keep humanity enslaved and blind, and Phil feared these dark forces. He gave his son Christopher an improvised Christening with chocolate milk and a bit of hot dog bun, as a way to protect him from these dark forces.

Phil had multiple marriages and divorces and a documented history of mental illness; and of course, he had a vivid imagination, as seen in his stories. Add in that he had a reputation as a drug user, and it is tempting to write off these interesting but unverifiable experiences as hallucinations, insanity, and/or hoaxes.

It’s true that Phil had mental health issues, but they mostly revolved around depression. In this period, living with his wife Tessa and young son Christopher, he was happy most of the time. Phil did take legal uppers, and he experimented with LSD, but only twice. His reputation as a wild man drug user was exaggerated in the press. One time Phil was eating dinner at a sci-fi convention, and a fan snatched a pill beside his plate and swallowed it. “What’s going to happen to me?” the fan asked. Phil explained, “Well, if you have a sore throat it will feel better.”

First of all, it is doubtful that Phil would have been moved to devote the time and energy of an 8,000 page exegesis if all these events were just hoaxes or misperceptions. Secondly, a few key incidents have been verified either by outside facts and/or his wife at the time, Tessa.

Tessa B. Dick has written her own book called “Remembering Firebright: My Life with Philip K. Dick”. In a few instances she explains how she thinks Phil misconstrued ordinary facts into something fantastic. One senses she is honestly recounting things as best she can remember, and that like Phil, she has struggled over the years to understand these events. But on several key incidents, she largely confirms Phil’s account of events. She says that unusual and unexplainable things did happen.

One of these is the “Firebright” of the book’s title. Phil said this was a small baseball size sphere of blue light. He said he thought it facilitated communication between him and an alien satellite that was in orbit around the earth. This satellite explained mysteries of the universe to him, sometimes by historical figures he admired (or simulations thereof), like Francis Bacon and Thomas Aquinas. Tessa did not experience that aspect, but she states she did see Firebright, that she and Phil could see it together, and each correctly describe what it was doing. Was it a shared hallucination? Was it a shared reality?

Another incident described by Phil was when his radio kept playing, even after he turned it off and even after he unplugged it. He said the radio was saying messages attacking him. Tessa does confirm the radio kept playing even after being unplugged, and it was not the type that had batteries. She did not hear personal attacks on Phil, but normal pop songs. However, she can’t explain how or why it kept playing. She did note at the time that the neighbor’s apartment was mostly vacant, as if nobody actually lived there, but they had a lot of electronic equipment, so there may be a natural earth-bound explanation for the strange radio incident. She felt then and now that they were spying on someone, be it Phil or someone else. But that would not explain the mystery of “Firebirght”, nor would it explain the following mystery.

Sometime in the late summer of 1974, Phil reported drifting between sleep and waking while listening to the Beatles song “Strawberry Fields Forever,” sung by John Lennon. At the point in the song where it says “Living is easy with eyes closed,” Phil opened his eyes. He cried out to Tessa to “Call the doctor and tell him that Christopher has an inguinal hernia and he could die if it strangulated”. Tessa says Phil looked as if he were in a trance and she confirms what he said, and that he stated the medical terms correctly. She took their 14 month old son Christopher to a doctor, and the doctor confirmed Phil’s diagnosis, and the doctor scheduled and eventually did the potentially life-saving surgery as soon as Christopher was old enough, which was a couple of months later. In the meantime they were instructed to be careful not to let him cry for any prolonged period.

In subsequent conversations with the “normal” Phil, Tessa says he went back to not understanding the medical terms and was mispronouncing them. Who or what intervened and gave Phil the information that saved his son’s life? Was it VALIS?

I was able to recently ask Phil’s last wife Tessa about this incident. She again confirmed most of the elements of Phil’s story as correct. She said the doctor told her that if Christopher had been left to cry throughout the night for an extended period, the hernia could have strangulated and cut off blood flow, causing serious injury or even death. She does not remember the stereo being on, so unless Phil had the small radio on, she wondered if Phil heard “Strawberry Fields Forever” in his dream. I asked her how was Phil able to correctly diagnose the hernia? Was it VALIS, a religious miracle, just really good intuition or simply unexplainable? She stated:

“I have no earthly explanation for how Phil could have known that our son had a hernia. He did not change diapers, and he had little medical knowledge. I knew that something was wrong with our baby, but I had not yet discussed it with Phil.”

Phil felt that it was VALIS, and that it also intervened in his life in other positive ways. He says it prompted him to ask his agent for back royalties on books sold overseas, and he subsequently received substantial checks. He also had a sense of renewed creativity and in addition to the non-fiction Exegesis, the strange events in his life gave inspiration to several excellent novels, including “Radio Free Albemuth”, “VALIS”, “The Divine Invasion”, and others. His income from book sales greatly increased, and his novel “Do Androids Dream of Electric Sheep” was made into the movie “Blade Runner” (the title came from William Burroughs). He saw parts of the film before it was released and was greatly impressed. He told the makers of the film that it validated his entire career and even his life.

Tragically, he never got to see the entire film and the world got no more PKD stories. He had a series of strokes leading to a heart attack , which caused his death on March 2, 1982. Before he died and when he was in seemingly good health, he may have had a premonition about his death, as he told Tessa, whom he had divorced but was seeing again, “You will remember, and you will tell them”.

ROBERT ANTON WILSON

Robert Anton Wilson was an editor at Playboy magazine — a very good, interesting and well paid job. But he left the magazine in 1971 to pursue his other interests. These interests included sex, drugs, higher states of consciousness, libertarian economics, anarchist politics, Constitutional rights, philosophy, quantum physics, history, psychology and the occult.

Along with Robert Shea he wrote the “Illuminatus!” trilogy, the most complex exposure of the conspiracies running the world and/or satire of such theories. He wrote many successful books, and he approached all topics with his trademark agnosticism and maybe logic. This avoided the traps of dogmatism and guruism. He wrote about serious subjects with a sense of humor, but treated even seemingly crazy ideas seriously.

Within weeks of meeting Timothy Leary in 1964, he and his family saw their first UFO. Timothy Leary, who was kicked out of Harvard for his LSD experiments, would become a good friend, mentor, frequent teacher, major influence, sometime student, co-author, and partner in “thought crime”.

Philip K. Dick met several times with RAW, and they became correspondents. PKD famously said that “Wilson managed to reverse every mental polarity in me, as if I had been pulled through infinity.” PKD mentions RAW in his Exegesis, and RAW mentions PKD in his books. Just as PKD’s fiction seemingly came to life in his contact experiences, RAW’s fiction also escaped from the page into his life.

RAW embarked on a course of what he called “deliberately induced brain change.” From July 23, 1973 until October, 1974, he entered a belief system in which he was (perhaps) receiving telepathic messages from advanced entities on a planet near the double star Sirius.

Were these entities real? To him, at the time, they “seemed real enough”, though “not as real as the IRS”, but “easier to get rid of.”

In keeping with his model agnosticism and desire not to get trapped in any one reality tunnel, RAW undertook a multiple-paths-all-at-once approach to making contact with higher intelligence. He used incantations and rites by Aleister Crowley to invoke the Holy Guardian Angel. Wilson says that if you look at Crowley’s words on the page, they mostly seem like “pretentious rubbish”, but when read out loud, it “vibrates, moans and sings with eerie power.” He also used a hypnosis tape called “Beliefs Unlimited” by Dr. John Lilly, the pioneer in inter-species communication and consciousness research. At first he also used Mescaline and LSD. He later achieved similar results without any drugs. He also tried tantric sex with his wife with the goal of breaking through to new levels of consciousness (and having fun, which RAW always liked to do).

In a dream on July 23, 1973, he got the message “Sirius is very important.” He did not know what it meant. He found out that Sirius was a double star system about 8.6 light years away from Earth. Further research showed him that Sirius (maybe) played an important role in the belief systems of Crowley, the Freemasons, and various occult groups. He then found out that in the ancient Egyptian tradition, the dog star Sirius was celebrated from July 23 to September 8. This was the period when contact between Sirius and Earth was said to be strongest.

He wrote about his experiences in his book “Cosmic Trigger.” You don’t just read this book, you go along on his intellectual, spiritual and physical adventure with him. The topics he writes about start happening in his life. In similar and different ways to what happened to PKD, strange things, unexplained events and seeming “coincidences” linked by underlying synchronicity start to occur.

In this book he mentions Philip K. Dick and his novel “VALIS” based on real events. He notes some of the similarities and differences in their experiences. He also mentions a book by Robert KG Temple called “The Sirius Mystery”.

In reading Temple’s book, he learned that there was evidence (maybe) that Egypt, Sumeria and other ancient civilizations told legends of contact with advanced men who came down from the sky to teach them engineering, science and arts, and that these men came from the Sirius system. He learned that the Dogon tribe in West Africa also had legends of contact with entities from Sirius, and knew that Sirius had a companion star which was not visible to the naked eye. How did they know it existed? Because they really were visited long ago by entities from Sirius who told then about it? Well maybe. But maybe they learned about it from more recent European visitors. But if so why did they claim it was a long standing part of their belief system? What about all the other evidence of “Ancient Astronauts” and many peoples who tell legends of men from the sky, including stories from the Bible?

Wilson quotes this key part by Robert KG Temple from his book “The Sirius Mystery”:

“I would even venture that we may be under observation or surveillance at this very moment, with an extraterrestrial civilization based at the Sirius system, monitoring our development to see when we will be ready ourselves for their contacting us . . .Would they think that (this book) was their cue? If what I propose in this book really is true, then am I pulling a cosmic trigger?”

Most of the experiences Wilson describes are fascinating, but subjective and unverifiable. He himself comes to no definite conclusion about them. But one in particular stands out as unexplainable, and like the incident with Philip K. Dick and his son, it involves a child in danger. On April 26, 1974, Wilson was with a group of self-proclaimed witches in a new version of the Golden Dawn occult group. He had a vision of his son Graham lying on the ground with police walking toward him. He was afraid this indicated that Graham had been in an accident or some kind of trouble.

He invoked a cone of protection around his son and tried to send a message to call him in the morning. The next morning Graham did call and he explained that he and his friends had been illegally sleeping in a field. Police spotted their car, and walked towards them with their flashlights. They were certain they would be seen and then arrested, but amazingly, the cops did not see them and just walked away. This happened a few minutes before midnight, which was the same time that Wilson had his vision of Graham lying in a field with police walking towards him.

Wilson would later have another vision that a member of his family was in danger, and thought again it was Graham. Tragically, it turned out to be his daughter Luna, killed in a violent and senseless robbery. He writes movingly of her life and death. A lifelong opponent of the death penalty, even in his grief and anger, he does not want her killer to die, because he believes more than ever in the value of life over death.

Wilson comes to no final conclusions about his experiences. He suspects that the Holy Guardian Angel and the extraterrestrials from Sirius probably do not exist outside of our imaginations. But even if they are not literally real, RAW thinks that a belief in them was a tool to open up access to a previously untapped area of his brain.

On the other hand, remembering Arthur C. Clarke’s idea that any sufficiently advanced technology may be indistinguishable from magic, RAW wondered “what if Temple’s book was true?” What if PSI powers like ESP and telepathy are true? Stars can last 9 billion years. We are only half way through the life cycle of our star. That means there could be civilizations from Sirius or elsewhere that are one billion years more advanced than us. RAW asks what would be the technological capabilities and PSI powers of a civilization 100 million years, 500 million years, two billion years more advanced than we are now? RAW wonders if they will use psychic powers and/or technologically advanced communication methods to aid our evolution. Which sounds a lot like VALIS.

In his book “The Illuminati Papers”, Wilson quotes Dr. Ronald Bracewell from Stanford and Dr. Frank Drake of Cornell as saying that advanced aliens may have immortality and may be “trying to communicate with us right now.” Dr. Brian O’Leary, a Berkeley PHD and former NASA employee, states that aliens, be they extraterrestrial or inter-dimensional, may be on Earth now and have “technologies of consciousness.” Did an advanced race use “technologies of consciousness” to contact PKD and RAW?

Wilson in “Cosmic Trigger” also noted that the genius Tesla reported getting whole detailed descriptions and blue prints for inventions into his mind from an unknown source and sometimes had conversations with unseen entities. He reported that Dr. Jacques Valle told him that over 100 scientists had similar experiences of transmission of ideas but most are afraid to go public for fear of ridicule. Dr. Jack Sarfatti is one of the few who have gone public.

The discoverer of DNA, Nobel Prize winner Dr. Francis Crick, was a regular user of marijuana and may have first perceived the double helix shape of DNA while on LSD. Dr. Kary Mullis says taking LSD was one of the most important things he ever did and that he would not have won the Nobel prize for perfecting the PCR DNA method if he had not done it. He also had a strange UFO or Mothman Prophecies type encounter with an entity. Steve Jobs said taking LSD was one of the most important things he had done and convinced him that the goal of life was not just to make money but to invent and design things that would go into the stream of history and affect consciousness. Both the DNA and computer internet revolutions owe something to the (VALIS directed?) discovery of LSD Dr. Hofmann which we will examine. Is DMT or LSD a pathway to communication with higher intelligence? Or is it a pathway to open up previously untapped parts of our brain? Maybe. But this is a reason for LSD and other drugs to be legal, so they can be correctly manufactured and taken in safe doses at facilities with medical and psychological professionals. Both RAW and PKD strongly warned people not to take street drugs, they each saw the bad consequences that can result.

JOHN LENNON, DR JOHN LILLY, DR ALBERT HOFMANN

Finally I want to mention very briefly some other experiences that may have some similarities to the PKD and RAW experiences. John Lennon, as part of the Beatles and on his own, was a huge catalyst for the Sixties counter-culture revolution. Not only a force in music and the arts, he affected politics through his support of the anti-war movement and giving money to radical groups. He even gave money to Dr. Timothy Leary when he was on the run. John had a life-long interest in the subject of UFO’s, including subscribing to British journals on the subject. In a period when he separated from Yoko Ono and was living with May Pang, he actually saw a UFO from the balcony of his NY apartment. It was on August 23, 1974. John actually cried out for the UFO to take him. They took pictures but they did not come out. They called all their friends. One of their friends called the police and newspapers and was told others had seen it as well.

May Pang later said that Lennon told her “if the masses started to accept UFO’s, it would profoundly affect their attitudes toward life, politics, everything. It would threaten the status quo.” Pang also said that 1974 was not his first sighting. He told her more than once he suspected he had been abducted as a child and that this experience made him different from other people the rest of his life. Abducted by aliens? “Yes, but John didn’t go into detail about it”. Pang said.

Dr. John Lilly, MD, was a genius who pioneered human – dolphin communication and researched communication among whales and gorillas. He also researched human consciousness with himself as a test subject. He did experiments with LSD, Ketamine and other substances, sometimes in conjunction with an isolation tank he developed. His work with dolphins inspired the film “Day of the Dolphin” and his research on consciousness inspired the film “Altered States”.

Adam Gorightly wrote an article called “John Lilly, Ketamine and the Entities from ECCO”. He describes two incidents that have some similarities to the experiences discussed here. Adam told me he got the information from a book by Lilly called “John Lilly, So Far”. The first incident seems to have taken place in the summer of 1973, the summer of the RAW Sirius experience. Lilly took Ketamine and got into his hot tub. His body could not support itself and he sank under. He was drowning. His friend Phil Halecki had a sudden urge to call him. He called him at that moment. He got John’s wife Toni who said John was fine he was in the hot tub. Phil insisted she get him right now. She did and saw John face down and drowning. She saved him and performed CPR, which she had just learned the day before from a magazine article.

John felt he was saved by the work of what he playfully called the Earth Coincidence Control Office, or ECCO. He first encountered these entities of light and love as a child and given his religious upbringing he thought of them as angels. He came to believe that they arrange “coincidences” on Earth to assist in the growth of knowledge and for the greater good. ECCO sounds very similar to what PKD called VALIS, the Vast Active Living Intelligence System, which he felt intervened in his life to save his son, impart knowledge and fight the Empire. Both ECCO and VALIS also sound similar to the Carl Jung concepts of synchronicity, the collective unconscious and archetypes. They also resonate with what quantum physicist David Bohm called the “implicate order” and Celtic legends call Fairyland.

While ECCO works on the side of aiding humans, an entity Dr. Lilly called Solid State Intelligence (SSI) works to achieve dominance for computers and machines over all biological forms, in particular intelligent mammals like humans, dolphins and whales. Think of the machines in “The Matrix” or the mega computer Skynet in “The Terminator”. Dr. Lilly used computers and technology for good purposes but feared there use for bad purposes, by evil men of the military-industrial corporate state or even self-aware AI computers on their own.

The other incident is said by the book to have happened in the fall of 1974, but as the book is loose with dates and even years, I have reason to think it was probably 1973. John and Toni were on a flight to Los Angeles. Dr. Lilly took Ketamine on the flight and then looked at the Comet Kahoutek and it greatly increased in brightness. He then received a message that said SSI was going to shut down all systems at LAX. He told this to Toni, who disapproved of John’s increasing drug experiments and thought ECCO was nonsense. But minutes later, the pilot announced they could not land at LAX because a plane had crashed into power lines causing a black out. The plane landed safely elsewhere. Terence Kahoutek was not visible to the naked eye in 1974 but it was visible in 1973. There was a plane that hit power lines on November 17, 1973.

John later felt that the message was from ECCO about the dangers of SSI. Had the pilot attempted to land at LAX when the power and lights went out, he might have crashed. Did ECCO/VALIS send Dr. Lilly a warning? As it had sent to his friend when he was drowning? As ECCO/VALIS had sent to PKD and RAW about their sons? Dr. Lilly later got warning messages of nuclear devastation from ECCO in 1974.

Dr. Albert Hofmann was the Swiss chemist who had many great patents and discoveries, but his greatest was discovering LSD. He said that he had planned a career in the humanities or arts but that “Mystical experiences in childhood, in which nature was altered in magical ways” caused him to want to understand the world and he choose chemistry. At the website for the Albert Hofmann Foundation writer John Beresford notes that the first major step in the creation of the atom bomb happened on December 2, 1942, in Chicago. Enrico Fermi as part of the Manhattan Project caused the first nuclear chain reaction.

About 131 or 132 days later Dr. Hofmann had what he called in German a “Vorgefuhl”, which roughly translates as a presentiment, about LSD-25. He actually first discovered that 5 years ago, on November 16, 1938, but he had discarded it on the useless pile, no doubt with hundreds of other failures. Dr. Hofmann would not say if the Vorgefuhl happened when he was asleep or awake. But it was strong enough that it caused him to go back to this formula from 5 years ago, and on April 16, 1943 he (re) discovered LSD – 25, and changed the history of the world. World War II was raging and the stakes got even higher some 132 days before with the Chicago nuclear chain reaction.

Beresford writes:

“One is free to speculate that the “instruction” to re-synthesize LSD came from a spiritual power which intervenes in the affairs of man to restore order when the danger of disorder has become too great. The reckless act of science in Chicago in December, 1942 was remedied in Basel four months later with Albert Hofmann chosen as the instrument to perform the cure.”

What he describes sounds very much like VALIS. Along these lines one should also consider that the first detonation of an atom bomb occurred on July 16, 1945 (7/16=23?) at the Trinity Site at White Sands Missile Range, New Mexico. About two years later, around June 16, 1947, the “flying saucer” enters American culture with the reality (or myth) of a saucer crash at Roswell, New Mexico, just 114 miles to the east of the Trinity Site at White Sands Missile Range, New Mexico. On June 21, 1947 the Maury Island UFO is sighted in Puget Sound, Washington. On June 24, 1947 pilot Kenneth Arnold sees nine shining discs near Mt. Rainer in Washington. Others pilots also see them and a man photographs these discs.

Terence McKenna believed that the reality (or myth) of UFO’s were a confounding of the close minded scientific, corporate and government establishments, in the same way that the reality (or myth) of the resurrection of Jesus was a confounding of Greek empiricism and Roman Imperialism. McKenna felt that what he called the “Overmind” of the planet can create UFO’s, miracles and other events when technology and power out run ethics. His “Overmind” also sounds a lot like PKD’s VALIS, except it is probably not extraterrestrial in origin. But then again VALIS may not actually be extraterrestrial either, even if it wanted to appear to be so at times.

Carl Jung felt the massive wave post war UFO sightings indicated “changes in the constellation of psychic dominants, of the archetypes, or “gods” as they used to be called, which bring about, or accompany, long-lasting transformations of the collective psyche.” He compared them to the “signs and wonders” that accompanied the transition from paganism to Christianity. Constantine seeing a cross in the sky and the spinning disc and lights seen at Fatima in 1917 might also fit in here.

This entity, let us call it VALIS, is not necessarily always pro-Christianity, or pro or anti-technology, or UFO. As Dr. Jacques Vallee states it is a cultural thermostat. In the summer the thermostat cools your house, in the winter it warms it. At the time of the brutal Roman Empire the Christian idea of universal love was needed. When Christianity became a Roman Empire of its own, a new confounding was needed. (PKD=”The Empire never ended”) VALIS acted to spur science and technology when needed and to counter it when needed. Dr. Vallee felt these things have been with us a long time but ancient man called them gods from the sky, later man called them angels or demons, the Celts called them fairies.

Jung felt that some UFO’s were real in the sense that they are picked up on radar screens and in some cases can be photographed, and McKenna felt that they were “real” in every sense of the word, though most or all were probably not nuts and bolts craft and most or all were not probably not extraterrestrial in origin. It presents another way to think about unexplained things. These alternative ideas are explored best in “Passport to Magonia” by Dr. Jacques Vallee , “The Mothman Prophecies” and “Our Haunted Planet” by John Keel, “The Archaic Revival” by Terence McKenna and “Flying Saucers: A Modern Myth of Things Seen in the Skies” by Carl Jung.

We can perhaps tie the presentiment about LSD and the start of the UFO sightings to the end of WWII and the start of the nuclear era. Why did the experiences of PKD, RAW, Lennon and Lilly happen in the 1973/1974 era? Was it related to the Nixon drive for war abroad and a police state at home? Was there a higher danger for nuclear war or other calamity in this time frame? General Alexander Haig, in the waning days of the Nixon regime which ended on August 9, 1974, issued instructions to the military not to follow orders from the President, reportedly out of fears revolving around his drinking and mental state, and concerns he might start a nuclear war or use troops to refuse to cede power if impeached.

Philip K Dick felt VALIS had a political dimension. He had received the message “The Empire never ended”. He took this to mean the Roman Empire continued through Nazi Germany, through totalitarian communism in the East and the military-industrial complex ruling elite in the West. PKD felt The Nixon regime in particular had come to power through the murders of JFK, RFK and MLK, and now posed the threat of outright fascist dictatorship and a police state through the pretext of the War on Drugs and the criminalization of dissent and free thought. PKD thought VALIS helped to defeat Nixon in this crucial 1973/1974 period. In his novels the character President Ferris F Fremont was an even more McCarthyite and fascistic version of Nixon. “The Empire never ended.” That was the message PKD got from VALIS. The true Gnostic Christian rebels helped by VALIS defeated Nixon in August 1974.

Or was the 1973/1974 era also the time for a need for a change in culture and the arts, in ways that we cannot understand or explain? Was there, as Carl Jung would put it, a need for a change in the collective psyche?

CONCLUSION

RAW was excited when Ken Campbell did a stage play in Liverpool of “Illuminatus!” in 1986. In 2014 Ken’s daughter, Daisy Eris Campbell did a stage play of “Cosmic Trigger”. Graphic novelist Alan Moore has often talked about the influence RAW had on him. Moore has also stated that he has read and admired PKD. Moore supported the new play and provided the voice for an off stage character. Moore wrote the magnificent graphic novel “V for Vendetta” which was the basis for the film of the same name. RAW was quite happy when a German youth named Karl Koch adopted the name of his “Illuminatus!” anarchist hero Hagbard Celine as his computer hacker name and became (in)famous.

PKD, through the films “Blade Runner” and “The Matrix” as well as his many novels, stories and non-fiction, influenced modern science fiction, art, film, the Cyberpunk movement and the computer hacker culture. Influenced by PKD, RAW and Moore, the cyberpunks, white knight computer hackers and hacktivists try to turn the technology of the modern corporate police state against itself. The RAW influenced Alan Moore was very pleased when members of autonomous groups like the pro-democracy activists in Eastern Europe and the Middle East, Occupy and Anonymous started using the stylized Guy Fawkes masks used by his hero V from “V for Vendetta” in real life protests. Moore stated that when he wrote “V for Vendetta” he would have thought “wouldn’t it be great if these ideas actually made an impact? So when you start to see that idle fantasy intrude on the regular world…It’s peculiar. It feels like a character I created 30 years ago has somehow escaped from the realm of fiction.”

The change we want will not come from over optimism and simply waiting for God, the New Age , the UFO or LSD or any other one thing alone to rescue us. Nor will it come from over pessimism and thinking the Rockefellers and Bushes and their plutocratic ilk control the world and we are totally helpless to affect change. As RAW said those guys may think they run the world, “but I prefer to think me and my friends run the world”. He believed time would judge whether the power of money or the power of ideas would win in the long run. He felt the power of ideas would. If VALIS or something like it is actually real then it should be studied further, to find ways to connect to it, to enable it (or even just the untapped powerful parts of our brain) to assist us. But in the end it is up to us. Wilson said that any single act of love or hope could be the grain of sand that tips the scales towards utopia, while any single act of cruelty or injustice may be the grain of sand that tips the scales the other way, toward oblivion. It is up to all of us.

As Alan Moore said in 2014 in a promotion for the “Cosmic Trigger” play, “It is time to take the safety off and pull the Cosmic Trigger.”

Is VALIS real? Most seem to quickly write off the experiences of Philip K Dick and Robert Anton Wilson as products of their over active imaginations. Yet parts of their stories are verified by others and resist such easy explanations. Who or what gave Phil the information that probably saved his son Christopher’s life? What caused the accurate vision of Wilson? What caused Dr. Hofmann to ‘remember” a useless formula from years ago, which led to the (re) invention of LSD? Indeed what is the seemingly intelligent force behind evolution, that has taken us from amphibian to ape, from ape to caveman, and from caveman to Einstein, Shakespeare and Beethoven? And from there to what a 1,000 years from now? Philip K Dick said the Vast Active Living Intelligence System exists to 1) Fight the Empire in all its manifestations and 2) Exult, inspire and direct man to higher intelligence, creativity and achievement.

Whatever we are talking about, it seems unlikely it involves entities from across the galaxy – unless such distances can be traveled instantly. And it is not clear why entities light years away would take such an interest in us. So rather than ET’s the evidence is more supportive of Inter Dimensional entities. As some quantum physicists postulate, there may be multiple dimensions coexisting with us here on Earth. They have some capacity to communicate with us. At different times in history we have called these entities Gods, men from the sky, fairies, angels or aliens. They seem to communicate to certain individuals at certain critical times in our history. They may be part of the active intelligent force that has created our planet, the life on it and has directed our evolution.

Consider the words of Nobel Prize winning physicist Max Planck, think about the perfect rotation of our Earth around the sun, and reflect on how closely Planck’s description matches PKD’s concept of a Vast Active Living Intelligence System: “[As a hard headed physicist I tell you that] there is no such thing as matter as such. All matter originates and exists only by virtue of a force which brings the particle of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent mind. This mind is the matrix of all matter.”

Max Planck, The nature of Matter Speech, 1944

AK WILKS AUTHOR BIO

AK Wilks has a BA in Political Philosophy and a Juris Doctor in Law. He has worked as an attorney, researcher and writer. He is also a screenwriter. He is continuing his research into the subjects of PKD, RAW, LSD, HP Lovecraft, Crowley, the UFO enigma, contacts with higher intelligence and related subjects for a book and/or film.

He can be reached at akwilks2002@yahoo.com .

Saturday Matinee: Branded

Posted on December 12, 2015 by Reid Mukai

Branded (2012) is a Russian-US sci-fi parable written and directed by Jamie Bradshaw and Aleksandr Dulerayn. Much of the story is told in flashbacks documenting the rise, fall and rebirth of top-level advertising executive Misha (Ed Stoppard, son of playwright Tom Stoppard). Upon being scapegoated for a marketing disaster, Misha withdraws to the countryside where in a trance state he’s compelled to perform a bizarre ritual. Shortly after, he finds he has a unique ability to “see” strange parasitic creatures which are the embodiment of corporate influence. Horrified, Misha sets out to destroy the creatures of his visions, a quest which could ultimately liberate society but at the expense of his personal and professional life. Though the film is hindered by uneven tonal shifts and occasionally stilted performances, Branded is notable for its relevant social critique which mixes elements of Putney Swope, They Live and novels of Philip K. Dick.

Life in VALIS

Posted on November 13, 2015 by Reid Mukai

By Kingsley L. Dennis

Source: Reality Sandwich

VALIS is a 1981 science fiction novel by Philip K. Dick. The title stands for Vast Active Living Intelligence System, which in some respects is very close to the living intelligence I discuss in this series of essays.[i] A living intelligence also suggests a non-local field view of reality. The latest findings in the quantum sciences (notably quantum mechanics and biophysics) posit a field-view understanding that is said to underpin the construction of our universe, and hence the nature of our reality.

In the past, various people — mystics, psychologists, and consciousness researchers — have alluded to this intelligence field by a variety of names: cosmic consciousness, superconsciousness, transpersonal consciousness, integral consciousness, etc. All these descriptions share common themes; namely, a heightened sense of intuition and empathy, a feeling of greater connectivity to the world and to people, a sense of ‘inner knowing’ (gnosis), and the realization that humanity exists and evolves within a universe of intelligence and meaning. Forms and intimations of these new consciousness patterns are already emerging in the world, but as yet they have not become a part of our accepted paradigm.

As Dr. Richard Bucke stated in his work Cosmic Consciousness, the early signs of this new evolutionary development have been appearing within humankind for some time:

The simple truth is, that there has lived on the earth, ‘appearing at intervals’, for thousands of years among ordinary men, the first faint beginnings of another race … This new race is in the act of being born from us, and in the near future it will occupy and possess the earth.¹

Such signs — or evolutionary mutations — have included, for example, visionaries, mystics, artists, psychics, and a smattering of young gifted children. I would posit that social and cultural events have occurred throughout world history that have served to seed higher functioning into human consciousness. Such events would have taken the form of artistic movements; scientific innovations; faith movements; cultural/social revolutions; architecture; fraternities; myths and legends; sporting fixtures, and more. All such socio-cultural impacts affect human consciousness in a way that prepares the human mind for periods of development and change. Within these seemingly random occurrences lie the components that act as the ‘technologies’ for developing human consciousness. In recent years we have seen the rapid expansion of our informational flows, and thus human awareness in general.

The increasing manifestation of a collective human consciousness — or rather a collective of minds accessing the living intelligence — is most likely to be in line with certain evolutionary necessities. Preparation has been necessary through a succession of events that form an overall pattern of mutually reinforcing stimuli aimed at raising humanity’s psychic awareness. This includes the expansion of intellect, psychological awareness, social development, humanitarianism, empathy, and creativity. These developments have also served to stimulate human intuition. In other words, there have been moments throughout recent human history that helped prepare the ‘mental soil’ for new patterns of consciousness to slowly seed and grow. According to one well-placed commentator on this subject:

The human being’s organism is producing a new complex of organs in response to such a need. In this age of the transcending of time and space, the complex of organs is concerned with the transcending of time and space. What ordinary people regard as sporadic and occasional bursts of telepathic or prophetic power are…nothing less than the first stirrings of these same organs.²

Similarly, the revered Persian poet Jalalludin Rumi stated,

New organs of perception come into being as a result of necessity/Therefore, O man, increase your necessity, so that you may increase your perception.[ii]

On the whole, socio-cultural and material forces are slow to react to changes in expressions of human consciousness. Yet this is nothing new, as throughout history there have been individuals who, feeling the need for transformational change, have been caught up in social-cultural upheavals. These events and human efforts, according to Gopi Krishna, indicate a stirring of the human evolutionary impulse:

I can safely assert that the progress made by mankind in any direction, from the subhuman level to the present, has been far less due to man’s own efforts than to the activity of the evolutionary forces at work within him. Every incentive to invention, discovery, aesthetics, and the development of improved social and political organizations invariably comes from within, from the depths of his consciousness by the grace of … the superintelligent Evolutionary Force in human beings.³

I would further add that in order for continued human development to occur there are particular periods of human history wherein humanity becomes ready, or in need of, the activation of particular faculties — our evolutionary potentials. During such transitional periods humanity will acquire — or be coerced into developing — new capacities for accessing consciousness (a.k.a. the living intelligence). As in all paradigm shifts, old energies must inevitably give way to the new.

In the years ahead a new wave of young people will be manifesting a consciousness that is simultaneously open to spiritual impulses as well as to the latest in scientific research. A new generation will be growing up with the desire to develop a collective sense of wellbeing, connectedness, empathy and creative vision. What we refer to as the ‘nonlocal’ will to them be the same as integral interconnectedness, and will feel natural and normal. New patterns of thinking and a stronger sense of intuition will also be a sign that greater access to the field of living intelligence is occurring. This access is the same as, in our older language, direct interaction with nonlocal and non-ordinary states of consciousness.

The experience of direct nonlocal consciousness used to be the domain of experienced practitioners (shamans, mystics, psychics) who would have undergone rigorous and lengthy training. Our ‘everyday consciousness’ of the local view of the universe has been until now largely unprepared for the realms of non-ordinary reality. In Western civilization especially, the nonlocal mode of perception (subjective experience) has not been encouraged, or even recognized. As such it has lain dormant, atrophied, and largely left to the province of the esoteric sciences. The myopic, linear, and rational view of reality has resulted in the dominating values of competition, power, ego, and greed. A nonlocal, intuitive sense of reality, however, will be one that embraces the values of Connection ~ Communication ~ Collaboration ~ Consciousness ~ Compassion. It is my view that the new generation(s) of young people in the world will be the first to embody these values in a widespread manner — thus ushering in a new epoch for the development of human consciousness.

Connected to Living Information

It appears that the Earth is now receiving different forms of energetic impacts — especially electromagnetically — which will alter the Earth’s resonant energy signature. As the Earth’s magnetic field is not a static shield, but rather like an oscillating wave, fluctuations in the field are known to affect living systems upon the Earth. Biological bodies, being electrical energy units, are sensitive to external energetic and atmospheric variations, though usually these reactions operate at a subconscious level. Likewise, magnetic variations can have unusual effects on human consciousness. Our sciences are now understanding more and more how human life – our thoughts, emotions, and behavior — are affected directly by fluctuations in Earth’s magnetic field.[iii] As the energetic resonance of the Earth alters over time, this will undoubtedly affect how human DNA calibrates itself as a newborn child enters into the world.

The knowledge that human DNA can be influenced and modulated by frequencies (sound, light, language, and thought) has been utilized by various spiritual traditions over the ages. This can be seen in the variety of exercises that utilize thought focus (prayer), sounds (music, chanting, singing), light (both natural light and produced light, such as in stained glass), and language (specific recitations such as a mantra and zikr). Similarly, various shamanic practices have alluded to the notion that DNA can be accessed through deliberate, conscious intention.⁴DNA appears to function, therefore, not only as a protein builder (the minority function) but also as a medium for the storage, receiving, and communication of information.

If we understand that information is processed by us on a neurobiological level, then we can accept that our nervous systems are channels for information. Since we know that DNA is present throughout our cellular structure, we can be sure that our complete physiology is involved in and related to external energy fields — electromagnetism, gamma bursts, solar rays, as well as consciousness fields.

It appears that part of our human DNA ‘energetic signature’ can be re-calibrated in our lifetime through exercising various techniques, as in a range of meditative practices and associated stimuli (as described above). For many people, these are the exact practices that have guided them through their lives. It may be that in past epochs direct intervention — such as wisdom teachings, mystery schools, and the like — were required in preparing individuals to access the living intelligence as the current environment alone was not sufficient to provide the catalytic trigger.

This situation, I speculate, may now be changing. The young children being born today appear to be already more connected with a form of intuitive intelligence. Contact with one’s own intuitive intelligence is another way of saying a person manifests a degree of gnosis. And true gnosis is a form of transceiving of information; that is, the receiving as well as transmitting of nonlocal information. Such gnosis is likely to be in the form of informational exchange between the human nervous system and living intelligence, which together in-form the body consciousness field. A more coherent connection between a person and the living intelligence field suggests greater potential/capacity for a self-initiated awakening, without the need for external teaching environments. It may be the case that humanity has just been waiting for the establishment of an energetically conducive environment. And that time may now be at hand.

Fields of Resonance

In preceding years the human socio-cultural environment was not conducive to individual development on a large scale. For this reason many wisdom teachings or streams of perennial wisdom had to operate quietly, or as clandestine operations. And yet the human capacity to access consciously the living intelligence field is without doubt an in-born natural ability. Only that for most people this capacity has lain dormant as, like an under-exercised muscle, it was never properly used. As one source recently pointed out — ‘The information you need is encoded in the structural makeup of every single cell in your body. Contact is there.’⁵The same source also noted that:

When you are aware of your totality, the Life-impulse will transmit to you everything that you need to know in any given situation. Its message will always come as your first spontaneous impulse. Be attentive.⁶

We now know that the entire genetic information for a human body is contained in each of the body’s many trillion cells. It may be the case — only speculative at this stage — that accessing the living intelligence also operates through connection/communication with the information that is en-folded in these communicating fields of energy. That is, our human physiology — DNA, cellular structure, nervous system, etc. — acts as a whole, coherent, transceiving apparatus that filters our consciousness from the nonlocal intelligence field. The bodily ‘transceiving apparatus’ resonates with the various energy fields that originate literally under our feet as well as above our heads.

Geologists are developing their understanding of how Earth energies are transmitted both along the surface of the crust as well as within the core of the Earth. Latest research indicates that the Earth’s core behaves more along the lines of a crystalline structure, rather than as the molten mass that many of us imagine. In 1936 it was discovered (by the seismologist Inge Lehmann) that the Earth has a solid inner core distinct from its liquid outer core. This solid inner core was deduced by observing how earthquake-generated seismic waves were being reflected off the boundary of the inner core. Likewise, the outer core was found to be liquid, as earlier suspected. However, more recent observations have shown that the inner core is not completely uniform. Rather, it contains large-scale structures indicated by seismic waves that pass more rapidly through some parts of the inner core than through others. It has even been suggested that the inner solid core is formed from iron crystals. What is known by science is that the inner core, through its dynamo action, plays a significant role in the generation of Earth’s magnetic field. Similarly, the crust of the Earth is known to support a network of energized, or ‘magnetized’ paths — variously called ley lines, Earth grid, pilgrimage routes, etc. It appears that the Earth manifests particular tracks, or routes, of increased energy upon which it is said many ancient temples, ceremonial sites, gatherings, and the like have been based. Indeed, many gatherings and buildings today continue to be based upon certain accepted energized ‘hot spots.’ Quite literally, the energy fields of the Earth pulsate under our very feet. In addition to this, above our heads the Earth’s magnetic field, interacting with solar and cosmic rays, envelopes humanity in a bubble of fluctuating energy.

The latest findings in science tell us that the Earth’s electromagnetic field is a sensitive membrane that responds to solar activity such as sun spot cycles, solar flares, coronal mass ejections, and solar winds. We also know from neuroscience that human brain activity creates small electrical charges. Further, the human heart is now understood to act as a vibrant generator of electromagnetic energy. Collate this with a human nervous system and cellular structure that communicates as a coherent quantum field, then we have intrinsic resonance between human biology and our terrestrial, solar, and cosmic environments. We are literally living amidst a VALIS – Vast Active Living Intelligence System.

This understanding connects us with notions of a nonlocal field of consciousness that has been referred to over the years as the noosphere (Teilhard de Chardin; Vladimir Vernadsky); Overmind (Sri Aurobindo); and the world sensorium (Oliver Reiser). We can also consider this ‘noosphere/overmind’ — a.k.a. living intelligence field — as emerging as a form of planetary consciousness. If this is the case, then humanity may be instrumental in facilitating the emergence of a single planetary organism with a shared living intelligence (i.e., consciousness). A collectively aligned conscious and aware human civilization could become a physical channel for this living intelligence. This suggests that, as a species, we would have arrived at the point where we now needed to interiorize the evolutionary process for further development to occur.

The manifestation of consciousness through humanity appears to be undergoing an increased psychic compression that may serve to synchronize life on this planet. This process, in fact, is nothing ‘esoteric’ as it has been part of human civilization from the first day our ancestors began to worship an external presence. The convergence of human consciousness/thought patterns takes place in ceremonial worship, and is central to human prayer. If we look at the salah practice of formal worship in Islam (it constituting one of the Five Pillars of Sunni Islam), we see that this ritual prayer obliges the worshipper to pray five times a day facing Mecca. These specifically designated times of concentrated states of consciousness create an intense convergence and focused stream of energy across the globe directed toward the geographical location of Mecca. We have many other forms of consciousness convergence (or mental synchronization) upon this planet, throughout a myriad of socio-cultural-religious-spiritual ceremonies, events, gatherings, etc. For example, the ‘Global Consciousness Project’[iv], established by Roger Nelson at Princeton University, has demonstrated how human consciousness becomes collectively coherent and synchronized at moments of global emotional release. In the past, however, heightened synchronization in the human collective consciousness field was induced by external triggers[v]. It is to be speculated whether a change is underway upon this planet that will result in supporting greater coherence in the human consciousness field. If this is the case, we may suspect that this will facilitate a clearer contact between the human transceiving apparatus (the human body) and the nonlocal living intelligence field.

It is my own sense that the coming generation(s) will be among the first to awaken en masse to an era of instinctual gnosis. That is, a generation of instinctively aware young children who inherently feel an intentional connection and communion between their ‘self’ and the living intelligence. This contact will be a young person’s primary contact in their life, providing trustful feelings and instinctual guidance. This, we can hope, will assist in making our epochal and monumental planetary transition less turbulent and more coherent. The 13^th century Persian poet Jalāl ad-Dīn Rūmī – known in the West simply as Rumi – suggested this intentional coherence when he accurately wrote about the distinction between acquired and instinctual intelligence:

Two Kinds of Intelligence

There are two kinds of intelligence: One acquired,
as a child in school memorizes facts and concepts
from books and from what the teacher says,
collecting information from the traditional sciences
as well as from the new sciences.

With such intelligence you rise in the world.
You get ranked ahead or behind others
in regard to your competence in retaining
information. You stroll with this intelligence
in and out of fields of knowledge, getting always more
marks on your preserving tablets.

There is another kind of tablet, one
already completed and preserved inside you.
A spring overflowing its springbox. A freshness
in the center of the chest. This other intelligence
does not turn yellow or stagnate. It’s fluid,
and it doesn’t move from outside to inside
through the conduits of plumbing-learning.

This second knowing is a fountainhead

from within you, moving out.⁷

This ‘second knowing’ which is the ‘fountainhead’ within us corresponds to the source of living intelligence – present within our very cells. Through accessing this contact/communication we are likely to find ourselves actively engaging with a developmental impulse unfolding upon this planet.

Notes

¹Bucke, R. (1972/1901) Cosmic Consciousness: A Study in the Evolution of the Human Mind. London: The Olympia Press.

²Shah, I. (1982) The Sufis. London: Octagon, p.54

³Krishna, G. (1993) Higher Consciousness and Kundalini. Ontario, CA: F.I.N.D. Research Trust, p.166

⁴Narby, J. (1999) Cosmic Serpent: DNA and the Origins of Knowledge. London: Phoenix.

⁵Carey, K. (1995/1982) The Starseed Transmissions. New York: HarperCollins, p.47

⁶Carey, K. (1995/1982) The Starseed Transmissions. New York: HarperCollins, p.41

⁷Jalāl ad-Dīn Rūmī, ‘Two Kinds of Intelligence’, Mathnawi IV:1960-1968 (Trans. Coleman Barks)

[i] See the first part – The Rise of an Intuitive Humanity

[ii] Taken from Rumi’s Masnavi

[iii] See research material at HeartMath Institute – https://www.heartmath.org/research/research-library/

[iv] See http://noosphere.princeton.edu/

[v] Examples include the death of Princess Diana in the UK, and the World Trade Center collapse in the US.

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After the Crash

Dispatches From a Long Recovery (Est. 10/2024)

Tag Archives: Philip K. Dick