The post conscious set about its task, that of shifting the responsibility of the human species for itself from instinctive consciousness, by which the ape folk was destroying themselves, to the consciousness of true reason. But long before it could make any real progress the old established conscious will asserted itself, virtually taking over about 40% of the new brain capacity for its own use, effectively ignoring the rest, and retaining control of the self. It proceeded to create a very different human species whose brain, as it exists today, one hundred thousand or so years after that dramatic growth of the neocortex.
The ape folk, subject to threat, had felt the urge to mutate. Perhaps the influence on all life to advance towards the ultimate took the opportunity to make this a brain mutation. Perhaps it was the only human mutation which now had any possible chance of succeeding. At any rate, potential intellect now existed on Earth, even if it was immediately subdued so as not to be fulfilled from that time to the present, about 4000 generations later, making this an immature human mutation.
It is often difficult to decide whether the mechanisms of a conscious organism determine its intelligent self or vice versa. In my view the forefront of the brain is always straining at the leash, the true potential self always trying to lead the way towards the optimum, but otherwise, intelligence and its mechanisms are virtually one and the same – each the other’s creation. The human mechanism of higher intelligence, with all its vast potential, remains the prisoner of consciousness, yet the self is capable of changing all that.
Consciousness contains the self and receives from the world outside that information which preconscious instinct has not already dealt with and which it is conditioned to notice or judges to require notice. The conscious self is the arbitrary center of being. It is capable of making out-of-the-ordinary decisions, but to arrive at these decisions it utilizes part of the post conscious faculty. This utilized part of the post conscious was partially programmed by the conscious mind and is exposed to the influence of conscious will.
The independent post conscious is separate, its strength comes not from a will but from the power of its true knowing. It is free to reason truly within itself, as is its pure function, but the output of its reason is normally prevented, and its truth has no power unless recognized. Consciousness blocks the output of reason from the post conscious, refusing to recognize its truth and denying it entry to the conscious mind because post conscious truth goes directly contrary to the great weight of false automatic reality.
Although the post-conscious is divided, with its utilized part now partially associated with the falsely contrived reasoning of the conscious mind, fundamentally it functions as one. All information coming into the brain via the senses is made available to both its post conscious and conscious parts. The two parts share the same factual memory but their interpretation of that information, their reasoning, is recorded separately – that which is truly going to the post conscious memory and part-truths, which the utilized post conscious has been associated with, going to the falsely contrived conscious memory.
That the true morality of the post conscious and the immorality of the conscious can influence people to a widely differing degree, and that individual conscious minds can represent a variety of different falsely contrived fabrications, explains why individual minds, having the same information available to them, can form very different conclusions and contradictory opinions and beliefs.
Only the more superficial workings of the utilized post conscious are available to conscious awareness. The independent post conscious, when we permit, makes us aware only of the conclusions resulting from its reasoning; it does not admit us to the reasoning process itself. We normally impose our will on the utilized post conscious to reason as our conscious selves require. Alternatively, however, we can apply our will to encouraging the independent post-conscious to reason to the optimum, thus so reinforcing the power of its knowledge that its findings overcome normal resistance, reach our conscious awareness and redouble our effort of will to encourage the process further.
Even if we do not use our will in this way, and are aware only of the output of conscious reason aided by the utilized post conscious, our independent post conscious has observed and memorized everything, including the fact that its counterpart is being falsely programmed and used and is laying down false memories. Our independent post conscious knows everything knowable about ourselves and our experiences of the world.
It is capable of reasoning the truth from this knowledge and will have made some progress in this regard in every mind. So the post conscious generally know far more than the conscious self knows, and reasons much further than we understand, or are even aware of. Yet each independent post conscious is capable of fulfilling that knowing and understanding and imparting it to us if we will allow.
It is important to realize that presently we humans are our conscious selves. We cannot properly be called self-reflective because whereas the post conscious is capable of looking at our whole being, including itself, we normally take serious notice only of the conscious and that part of the post conscious which we utilize and dominate with our conscious will.
The human conscious self retains the power to take whichever direction it chooses. It can be wilfully instinctive, consciously disciplined in the values and ways of existing reality, or open to the moral guidance of the independent post conscious. It is normal for individuals to be strongly subject to the first two of these influences, and influenced to a much lesser and ineffectual degree by the third.
I have suggested already that post conscious memory is available to both its utilized and independent parts. But memory is not just a storage facility for facts. It is a record of all that we have observed and reasoned and is continually being reviewed and revised. And the post conscious is able to reflect on itself, so it is able to put a true valuation on its records – in the case of incoming information, the degree to which it is true or false, how far its reasoning has been advanced or doctored, and how honestly or dishonestly its ‘facts’ have been established.
To the purely instinctive creature, its memory is not only all that it can recall but also all that it can act upon. The modern human has a potential choice between instinctive/conscious and post conscious memories, and between different versions of them. The instinctive/conscious self usually chooses its own preferred version, already prejudiced in its favor, in order to react spontaneously in what it conceives to be its best interests according to the facts and concepts of its personal versions of reality.
This, again, accounts for the wide differences in human opinion and belief and comes from the same source which created wide social variations, compared with the almost identical characteristics of individual animals of one species. We are much more intelligent than the ape folk, who were superior animals, but we have, near the threshold of consciousness, many of their instincts which should no longer be necessary to us – competitive spirit, desire to kill, fear of wild animals, fear of the dark, etc.
This subject may be difficult to take in. I think the mind tends to resist examining itself, but this examination need not be as difficult as it seems if the process is built up in stages of reasoning. And it is very necessary understanding, for it clears away the mystery presently obscuring the normal human mind. The next five short chapters investigate the causes of the mind developing as it has, and the following Part III considers how we can encourage it to develop as it ought.