Why the self is sacred in   itself

According to the paradigm of Theohumanity, our personal selfhood and humanness has always been divine and

sacredly spiritual of and to itself, and not an impediment to any kind of spiritual domain embodiment. Embodiment

and validation of this truth requires two other assumptions equally important. The first is that we finally recognize that 

human beings are emotional beings first, mental beings second, and physical beings third: heart first, mind second,

and body third, where both the secondary workings of the mind and that tertiary expressions of the body always

follow the hidden dictates of our emotive essence as human beings. And the second is the realization that attainment

of any state of both psychological and spiritual maturity requires us to become personally responsible for the contents

of our unconscious. 

Because our guiding paradigms have seen through to the truth of these two assumptions and the incalculable

ramifications on the way we view ourselves and the context for our humanity they would impart, we have been

conditioned to live within an artificial schism between our humanity and divinity. Our humanness as personal selfhood

has never been defined as real and spiritual of and to itself, and instead has always been defined, east and west, as

the impediment to grace, enlightenment, and spiritual states of all kinds.  This has created a tragic gulf or split

between our humanity and our divinity that lives so deeply in our being the average person is completely out of touch

with it. This mistaken imprinting that lies beneath the conscious awareness of most people is wholly and artificially

created by every religious or spiritual paradigm in history. 

The ramifications of this are almost too many to name, but arguably the most virulent is how each and every

religious and spiritual paradigms from the past, east and west, are expressly, unapologetically, and militantly anti-

personal self. They create, teach, and expect people to take in an almost total vilification of personal ego-states that

never make the distinction between healthy and emotively mature egoic selfhood and unhealthy emotively immature

egoic selfhood. Even psychology and psychiatry are ignorant about this precisely because they have never seen,

mapped, understood, or appreciated the existence, primariness, architecture, and functions of the human emotional

body. 

In that way, buddhism makes no distinction between an emotively healthy personal self and an unhealthy one,

as all egoic states are equally illusional and so are anti-personal self at the ‘wholesale level;’ psychology does not

make a distinction between a functional human being and an emotively mature being and so can only treat symptoms

and create human functionality as a lack of ‘mental illness’ rather than the presence of a supple, dynamic emotively

lush personhood; all religions are blind to any kind of healthy selfhood of and to itself that has nothing to do

whatsoever with any of their revelatory-based teachings about sin, creating anti-personal selfism at the ‘retail’ level;

and philosophy makes no distinction between a pre-egoic form of a human being, an egoic form of a human being,

and a meta-egoic form of a human being with any kind of integrative governing dynamic because it is utterly blind to

the fact that the emotional body and not the mental body is that which makes us most essentially human.

Psychologists of all ilks who thus smugly believe they hold the key to understanding egoic reality are some of the

worst examples of this ignorance, mired as they are in outworn and mistaken paradigms that define human beings as

primarily physical first or mental first, that consciousness and thus personhood itself is only sourced by either brain

chemistry, genes, or mentalized abstractions based in that biological context, or both. 

It is they who should be most ashamed of their distorted view of the human condition and the damage that lack

creates, because it is they who have been given the keys to sovereignty of the human ego evolution in the modern

age, and it is thus they whose errors and arrogances, no matter how much it feels like they care about people, have

mis-served those who sincerely come to them for help. They pat themselves on the back for helping people cope and

accommodate better with the challenges of life as they think they know what healthy selfhood is, when that is exactly

what should not be supported, as strengthening our coping and accommodational mechanisms of selfhood is what

keeps us virulently emotionally immature as individuals and a species.

The missing link that thus allows us to finally embody and express our newly defined metaphysically real divine

humanity, is the presence of an emotionally mature personal self, for which we have never had a benchmark of

manifestation in any paradigm, precisely because we have never been taught that we are emotional beings first and

foremost, in both essence and expression. As said, psychological paradigms of all lineages have utterly failed in this

regard, offering no process or universal standard for a human benchmark of emotional maturity, and instead only

evolved to focus on creating a lack of neurotic or psychotic negative aspections of human beings through

pharmacological, attitudinal, intellectual, pseudo-spiritual, and behavioral means. As such, they literally have no idea

how to create the overbrimming fullness of human emotional maturity embodiment in their clients and patients,

precisely because they have never manifested such a state in themselves either.  

To be a person means to have a specific emoto-energetic tripod as its dynamical foundation, a being naturally

possessed of needs, wants, and fears. As such, a real person possesses the right to have needs, the permission to

have wants, and the naturality of being fearful in life. All of our choices conditioned by our religious, spiritual,

psychological, or philosophical paradigms impact and feed into the level of our needs, wants, and fears. More about

these elements are described in the final chapter.

These three fundamental elements comprise the base metaphysics of Theohumanity: the primacy of

the emotional body over the mental and physical bodies as that which makes us most essentially human; the truth

that the unconscious is the surreptitious source of all the conscious intentions and activities of the human condition

and the only tier of consciousness wherein morality and ethics are measurable, and that unless we take personal

responsibility for its contents and heal its wound-based distortions, that no egoic or meta-egoic maturity is possible

and no possible amelioration of human suffering as a whole; and finally that that personal selfhood has always been

spiritual of and to itself, that only emotively immature forms of selfhood are impendimentary to spiritual maturity; and

that seeing it otherwise prevents embodiment of the entire reason we find ourselves in earth in the first place. 

Theohumanity thus offers its own dharma of emotively homeopathic change at the level of ego, called Emotional

Body Enlightenment, that allows entry to the existential level of the unconscious, and which must pre-date any and all

beyond-the-self realities or states of consciousness so as to cleanse those more spiritualized journeys of all hidden

motives of escape from personal suffering or the so-called illusion of personal human individuality. EBE diagnoses

the cause of all of our personal-based suffering differently and thus prescribes its solution path differently, and unlike

the allopathic medicines prescribed by all psychologies, religions, philosophies that have been blind to the emotional

body, it utilizes homeopathic means to complete our childhood in terms of uncoiling and reworking the cultic ways the

family, led by inevitable and ultimately innocent emotionally immature parenting, has conditioned our processing of

reality. 

Despite the current misbegotten mental body-drugged opinion that to focus on childhood is to focus

on victimhood, until our childhoods are emotionally completed, we not only will never be ready for adulthood, we will

arrive at its doorstep with an inauthentic version of ourselves. As such, in the place of that lack of completion, we

unconsciously employ a false strategic version of ourselves that compensates for that noncompletion. This

noncompletion of childhood creates a Strategic Selfhood that relationally either cultivates approval and avoids

rejection, or cultivates rejection and avoids approval, and in that way is disconnected from our true heart of authentic

being, which does neither. This Strategic Self is not experienced as false to us and so is not tracked by us because it

overgrew the heart of our Authentic Self so slowly over time as it tried to cope and adapt with incomplete heart

nourishment in childhood, we think it is our actual Authentic Self. 

As wound-based strategic versions of ourselves, we then inevitably and unavoidably compensate for this

disconnection from our true being with either too much narcissism on the one side or too much self-negation on the

other, the former in all its forms a compensation for the latter by people not strong enough to actually express their

true deeply-denied feelings of inefficacy and worthlessness. The false and excessive need to shore up oneself

narcissistically and selfishly then creates all the dystrophic inhumane expressions that cause suffering in ourselves

and others that religion, psychology and spirituality over the ages have tried to fight allopathically each with their own

particular type of partial paradigmatic medicine.

Despite the duly-noted failure of how traditional and modern psychological or psychospiritual paradigms and

interventions of talk-therapy only help one cope with and not actually heal what happened in childhood, and so be of

the opinion it looks useless to focus on childhood, those therapeutic limits and failures are caused by incomplete data

about childhood only, not any actual inefficacy of focusing on childhood.  That new data is directly related to our

essence as emotional beings and what that speaks to in terms of the specific food the digestive system of

theemotional body requires. 

Finally including that data means we now have a way to actually complete our childhood in ways heretofore

unseen, which we will never do if current paradigms led by leaders terrified of actually feeling their own core

inefficacy and worthlessness tell us it is only displaying victimhood to do so. What better way for the Strategic Self of

a teacher or a paradigm designer to avoid all the feelingsassociated with being victimized in childhood than to teach

that the focus on childhood keeps us stuck as victims and so decry it? This is just a clever but impotent strategy of

unconscious self-protection, as are all outputs of the false versions of ourselves. 

Adults who have children before they are emotionally mature will thus inevitably do parenting from their own

Strategic and unconscious woundings, which EBE offers comprise an average of three-quarters of

their personality expressions. This is how all parents at this stage of our evolution by default relate to their children.

From that place they cannot help but infect the next generation with the same level of emoto-pathology. It is

impossible for the innocence, vulnerability, and authenticity of a child’s heart to emotively and energetically connect to

a parent’s Strategic Self, the default state of emotionally immature human beings and the default state of our species,

without a rigorous remedial dharma to establish a set of universal standards of emotional maturity. 

As an innately emotional being whose inner emotive directly expresses outwardly to behaviors with no

contravening strategic dynamic, a child experiences the inner truth of a parent’s emotional state in ways completely

locked out of the parent’s awareness. When they then sense their inner readout of the parent’s true emotional issues,

they realize the parent’s outer behaviors and expressions do not directly come from those dystrophies, but as

strategic compensations and accommodations that cover them. Burdened by these coverings, parents are rendered

unable to actually feel what their children feel while they are actually feeling it, the essence of the heart-food children

need in childhood.

This means that because they lack the experience of feeling felt by parents, the only  way for children to feel

connected is to disown their own real-time emotive-truth-experience of the parent’s inner emotional nature and world,

disown their own emotive reality that imparts that experience, and inevitably begin to carry within themselves parents’

unexpressed and disowned aspects, of which parents, in their own state of emotional immaturity, are always in deep

ignorance or denial. 

To survive, emotively starving children thus must begin to construct their own sham of selfhood that severs the

link between inner emotive reality and outer behavioral expressions, and create their own version of a Strategic

Self in order to relate to parents, that happens inevitably through the necessary repression of the pain of their

authentic being left so bereft. The vast majority of these kinds of wounds have never been reachable by any kind of

therapy and thus lay hidden in the unconscious to underlie and motivate our thoughts, behaviors, beliefs, and

experiences. But EBE has a way to process and heal codependence based in the heretofore invisible

human emotional body and its wound-based effects on our thinking, analyzing, and acting. 

As such, because EBE identifies the structure, function, and primacy of the human emotional body, it sees

emoto-pathology in people where no otherparadigm sees it, especially in what society calls well-adjusted people and

what buddhism calls enlightened masters. Even the characters of functional, well-adjusted people’s emotional bodies

are seventy-five percent infected with Strategic and unhealed emotive wells of pain that unconsciously undergird and

motivate their behavior. 

And since buddhism has always taught wholesale transcendence of the personal, all the unhealed emotive

aspects of enlightened masters are driven into a bardo-like pit of suffering the enlightened master never feels or

notices, but which drives all the disingenuous, abusive, contradictory, and irresponsible behaviors so prevalent in

these emotionally crippled teachers who, having severed all energetic linkages to their own personal being, cannot

connect to anyone else and so cannot really help anyone from that energetically and emotionally disconnected state,

no matter the level of their attainment or wisdom. Emotional immaturity, no matter how functional or enlightened, will

never allow us to manifest our highest or deepest emotional and spiritual health. 

As a world, we are currently living with emoto-pathological versions of humanity we consider normal, reasonably

healthy, or at least acceptable. EBE does not see this worldwide emoto-pathology as normal, reasonably healthy, or

acceptable. It is intensely interested in helping create a new form of human being that is emotionally mature and so

capable of human intercourse without all the attendant suffering and misanthropy we have come to accept in our

species as normal. That task and goal must begin with emotionally mature parents who then help to naturally create a

more emotionally mature next generation. 

Until that day becomes a reality, we will need a dharma to help create that remedially in adults, a long, painful,

and arduous journey. EBE is offered as just that. Its dharma represents one-third of the fear-healing activity

prescribed by Theohumanity, and stands alone with just such a benchmark conceived, developed, and clinically

tested over the last twenty years. That process lays the foundation for the slow manifestation and embodiment of

adult emotional maturity, a process of remedial self-authentication as far beyond mere self-actualization standards as

self-actualization standards are beyond no inner focus or work at all.

An emotionally mature person neither strategically contracts themselves to maximize approval and minimize

rejection, nor are they narcissistically over self-involved. An emotionally mature person has no need to compensate

with either self-aggrandizement or self-negation: they just are what they are and don’t shift forms of selfhood in

reaction to different people in the different worlds of their life, all the while strong in their convictions, vulnerable in

their healthy needs and wants, and tending to manifest healthy versions of many of the dreams they had forsaken or

seemed so unlikely as to be a fantasy. This description is not an overstatement. EBE can and will help anyone

generate just such a personal seat of being, if they are willing and able to pay the exceedingly difficult price over

several years to deconstruct and reconstruct their world in all of its domains, something only a tiny percentage of

human beings are ready or able to do at this point in our species’ evolution of heart and soul.

Emotional maturity cannot be attained by means of intellectual choice, values clarification, philosophical

orientation, spiritual insight, mental body acuity, or behavioral shifts. Until emotionally mature parenting becomes the

norm and so naturally creates emotional maturity in children and thus in future generations, it can only be embodied

by means of an intensely difficult and emotively homeopathic dharma explored for five years or more that remedially

deconstructs the Strategic Self and all of its false compensations of egotism, egolessness, and ego-inefficacy, and

with that the slow and permanent loss of most of the ways we cause ourselves suffering in our world. More detail

about the premises and processes of EBE can be found in another work, There’s no such thing as a

negative Emotion.

EBE itself is extraordinarily difficult because few people are ready to unseat their Strategic Self and tackle the

enormous ramifications of how their emotional body is the primary element of their being in terms of

how consciousnessdynamisms move. Given the experience of the past twenty years in which EBE has been devised

and clinically tested, less than one percent of the planet is emotionally, intellectually, spiritually, or philosophically

ready. Buddhists who have gone deeply into Nondual access practices usually need to wait for a future life to self-

authenticate because of the poisonous effects of buddhism’s tragically mistaken teaching that it is Absolute Truth that

the individualized self is unreal and illusory.

The reason for the difficulty of attaining emotional maturity is two-fold. First, after a lifetime of mentalization,

spiritualization, and behavioralization about emotions conditioned into us by prevailing distortive paradigms of

psychology, philosophy, and spirituality, actually entering the essence of our personal emotionality feels like dropping

into an ocean of chaos and insanity, even though there is a hidden order to our sea of emotion and a survivable

journey through it. 

As such, we have been conditioned to repress, suppress, or not feel deep emotions about anything about

ourselves or the world that it seems like can’t be changed. Why bother oneself emotively about something that can’t

change no matter how much one feels about it? This poisonous bit of folk wisdom, so deeply ensconced in our

emotively dystrophic families, societies, and institutions, is one of the main mechanisms that prevents us from

actually experiencing we are in essence primarily emotive beings before we are mental or physical beings. EBE

slowly and surely pivots individuals away from this cowardly stance vis a vis the world and offers a safe context to

begin to feel everything about everything one feels, form the most devastating to the most exhilarating, whether or not

what one feels about can be changed or not. 

Why? 

Because we do anyway. 

At every moment we are feeling about what we are experiencing in life far before we ever register ourselves

mentally or act out behaviorally. We are conditioned to repress or not track this truth in childhood by a dystrophic

society that guides dystrophic parenting that does not make it safe for children to feel what they feel while they are

feeling it and express that feeling outwardly and have it register lovingly and authentically in the irparents.  Slowing

down how we process reality as EBE guides us to do will prove this emotion-first element, and thus any moribund

justification in the folk wisdom of an emotively dystrophic species to not get emotively worked up about something

one cannot change, cuts straight into the heart of us and prevents us from abiding the true essence of our human

nature.   

And secondly, to help a person move to expression that essential but repressed ground of being, there is a slow

but deliberate movement to decompensate from all the personality accommodations we are so supported to view as

normal and appropriate by society and psychology, but which comprise the majority of the Strategic Self. When we

begin to lose our strategic accommodations, it feels like we begin to lose ourselves because we become

disconnected from our existential moorings of strategic safety, which is terrifying. 

But that is not losing ourselves: it is actually gaining our truer version of Selfthat lives beneath the

compensations and accommodations of our societally-supported strategies that comprise our false Self. But as a

species we must start somewhere to finally stop dealing with the symptoms of suffering and not the real causes, stop

using transcendental, spiritual, mental, behavioral, philosophical, pharmaceutical, and physical medicine for the

emotional wounding that actually ails our species, and work at the level of real unconscious emotive causation and

fixated conditioning caused by anti-human paradigms from the past. 

EBE stands alone as a way to actually decondition our ego-based world of its unconscious wound-

based addiction attachments of all kinds, especially those mistakenly condoned and supported as healthy by

dystrophic cultural, religious, spiritual, psychological, societal, familial, and philosophical paradigms. EBE is not

therapy: it is a spiritual dharma that teaches how to embody an emotionally mature authentic version of what we call

selfhood freed of its religious, spiritual, cultural, and familial conditioning by exposing the overt and implicit pre-egoic

anti-self value systems of virtually all predominant religious, cultural, familial, psychological, and spiritual paradigms,

and where almost all of what passes for what are called trans-egoic teachings are actually mired in pre-egoic

collectivistic paradigmatic dynamisms. 

In a therapeutic world that has absolutely no standard or index of humanemotional maturity, the mere functional-

based Maslowian benchmarks extolled by almost all forms of transpersonal psychology that supposedly pivot one out

of the pre-egoic, supposedly create an egoic attainment, and thus apparently free one to reasonably pursue trans-

egoic realities, are themselves expressly pre-egoic when seen through the lens or index of emotional maturity. As

such, they are an adolescent standard for mere ego functionality and have no relation whatsoever to real and robust

human emotional health and maturity, the only true index of completion of the human egoic phase, required to

manifest spiritual maturitybeyond mere spiritual attainments. 

This one clarity alone has the power to wreak havoc on virtually all prevailing understandings of inner human

development and its relationship to mature spiritual process, and recalibrate our entire understanding of how to

integrate our humanity with our divinity in ways that show they have never been at odds, ever. In doing so, we give

ourselves the chance to finally embody a species of ourselves we have always been but never known how to attain:

homo emotionalis.

In that way, as a spiritual dharma and not just mere therapy, EBE unapologetically challenge the value systems

of people and the paradigms that govern them, which therapy does not. The authentic version of self in all human

beings has been buried all of our lives under a mountain of strategy and druggedconsciousness that has been taught

by incomplete and anti-human paradigms to seek happiness, security, approval, success, or transcendental release

of distress, instead of emotional healthiness in all things human. Without the attainment of that form of dualistic-based

health-based, and not happiness-based form of selfhood, authentically mature attainments in Sagely or Saintly

spiritual dimensions are impossible.

Thus, the Water of Life for which we as a species have been so desperately thirsty for is the fundamental

restructuring of our understanding and experience of human essence as emotive, that our unconscious drives and is

at cause for all of our conscious human activity, and that the personal self has always been the gate to spiritual

maturity and not the impediment. When we live the truth of that assumption, which can be checked and completely

experientially self-validated, a new version of an individual and by extension, a new humanity, becomes possible.

 

Frozen Feminine-Muddled   Masculine

The Cup and the Sword have always been powerful metaphors for alchemical change and transformation in the

ethos of our tribe. The cup represents the eternal Yin or female life dynamic, expressed as the universal capacity

from which and into which Yang arises. The sword is the eternal Yang or the male, arising out of the Yin and

secondarily penetrating it.

One of the most well-known and enduring metaphors in the western world for this Yin-Yang dynamism of life is

expressed in the Arthurian legend as the Cup or Holy Grail and the Sword Excalibur. When young Arthur possesses

sufficient purity of Heart to draw the sword from the stone, the Kingdom or Camelot of our human being can finally be

enlivened because a King has finally emerged. This action by Arthur is a metaphor for how the Yang or sword must

be withdrawn from its over-dominant, over-penetrating and rapingly destructive relationship with the Yin or earth. 

As we will see, only when Yang possesses sufficient emotional health in his being and withdraws his too-

embedded and destructive patriarchal relatedness with the Yin and earth, which can only come from unhealed

dynamical grounds with his own mother, will both women and the earth be served properly by the Yang.

But as the Arthurian legend informs us, the mere withdrawal of out-of-balance Yang power from its over-

embedded penetration into Yin-earth does not guarantee peace in the Camelot of our Hearts. Excalibur’s subsequent

use as a Yang weapon to try to create peace in the Kingdom is doomed to failure: the agent of creatingpower cannot

also be utilized as the tool for creating peace in the Kingdom of the Heart. As Arthur’s kingdom falls, the search for

the Holy Grail in the form of the eternal Yin to balance the Sword-Yang thus becomes the necessary and subsequent

eternal quest of all those who nobly seek the eternal grace imparted by such a Sacred Union of Yin and Yang.

That the Grail was never found in this archetypal saga speaks directly to the imbalance of Sword and Cup, male

and female, and Yin and Yang in the human heart. Excalibur, while magical in its Yang-essence to create the

Kingdom, can’t serve to sustain it. Without the presence of the Yin or Grail, the Sword could only be a weapon,

always an antithesis of peace, and always the ultimate cause of the loss of the peace it may have so otherwise

desperately sought to create. 

And as our present cultural forms show us, Yang-based clarities of mind and action without Yin-based

embodiment of Heart and be-ingness are the most potent form of impotency, a Yang-invasive dynamic that will

always undermine any attempt to build a house, society, couple, or individual of peace. In that way, the Sword is also

metaphoric for Mind, the Yang energy of the human spirit, in distinction to the Cup as Heart, the Yin energy. As such,

this is why neither presence of the Yang of dualistic Mind, no matter how astutely applied analytically or

psychologically, nortranscendence of dualistic Mind, no matter how deeply applied Buddhistically or enlightenedly,

can impart the true Yin of heart-peace. 

As such, neither invoking nor transcending mind can ever be an algorithm of true change: both are

identical consciousness evolutionary dead-ends that can only lead us to deeper clarities, not deeper

embodiments. The universe of difference between deeper clarity and deeper embodiment is the metaphysical chasm

supported by all anti-self religions and spiritualities east and west, and from which our species has never been able to

escape because of the conditioning imparted by those spiritualities and religions.

As the Camelot saga reminds us, neither the withdrawal of Excalibur, a metaphor for transcendence of

dualistic mind, nor its use as a weapon by Arthur, a metaphor for over-application of mind, is sufficient to create

abiding peace in our being. Unlike what so many transcendental teachings offer, true Heart-peace is not creatable by

an absence of a negative, by a transcendence of the dualistic Mind and all of its cravings, attachments, and

identifications. True Heart can only be manifested by the presence of a positive, which requires an entirely different

process of healing we as a species have not had available until now. 

But what exactly is the metaphoric Yin-Grail of the human condition that’s never been discovered or fully

embodied? If both psychological and spiritual paths of seeking wholeness are the modern attempts to create an inner

and outer Camelot of being, where is true Yin power to be found? In that way, how may Yang-Excalibur-themed

emoto-spiritual processes in our so-called modern age still unconsciously impede our quest for balance? 

To address these questions, it must first be seen that Yin and Yang dynamics are truly universal, suffusing all

the worlds of nature, where cyclic rhythms pulsate and move in the great circle of life. The Yang movement of the

blade of grass emerges from the Yin of soil that anchors it and gives it life, moving then into the Yin of the sky, which

allows and accepts the Yang arisement into itself. 

In this way, despite the fact that no dominant paradigm of the human condition teaches this, every movement

dynamic of life always possesses a two-thirds Yin energetic and one-third Yang: the Yin out of which the Yang arises,

and the Yin into which the Yang then penetrates or arises into. The male arises out of the female and then penetrates

the female to create another cycle. This dynamism is duplicated in the fact that the male comes out of the female,

and then must re-enter the female in adult relationship. As we will see, the simple fact that the Yang comes out of the

same gender it must go back into for intimacy, is the heretofore unseen causal domain of virtually all of our

distortions, limitations, and heartbreak in male/female dynamics.

All of our patriarchally Yang-dominated cultural thematics unconsciously evolved to fight this two-thirds Yin/one-

third Yang dynamic because the Yang is so threatened by it, consciously and unconsciously. The reason for this is

because the Yang spends a lifetime to establish emotional independence from the first female, the mother, and then

is confronted with the need to create intimacy with a mate, which requires a surrender of emotional resistance that

triggers the Yang to push back against the new female. Since we have never had a way for men to actually embody

the emotional maturity involved in  the completion of his mother work, because we have never had a way until now to

access the unconscious emotional body domain of these issues, the Yang pushes back against intimacy and voila,

we have the basis for the entire morass of the Patriarchy.

So instead of embracing this two-thirds Yin one-third Yang energetic architecture of life and finding its true place

in the system, an insecure assumptive-of-disempowerment Yang overcompensates and either belittles, dominates,

defends against, invades, or otherwise controls the Yin in its terror of being dominated or controlled by the two-

thirds/one-third Yin/Yang dynamism of life. 

Another way to say this is that this out-of-balance Yang dynamic is a fear-based reaction for Yang’s semi-

unconscious awareness of its secondary dependency upon the Yin dynamic for both its soil of birth and its space-

capacity for blossomed expression. The Yang, using its powerful action-based penetrative dynamic, thus asserts

itself too strongly in compensation so as not to feel too deeply into its dependency upon Yin for both first its very life,

and then for a critical form of its later Yang-expression. But only living deeply and homeopathically into the fears of

those dependencies, and not covering them over with comepensatory actions, attitudes, or beliefs, will ever yield up

the solution path that shows that the seeming Yang dependency or disempowerment is not actually impedimentary to

true and healthy Yang expression at all, despite the two-thirds/one-third Yin/Yang dynamism of all life.

The ethos of the early Christian Church consciously harassed the Sacred Feminine as it sought to quash the

Yin-suffused truths of both the more Yin-Gaiac-based paganisms it sought to replace, and the truths about Yeshua’s

mortal nature as expressed with MarYam and their offspring. This created and deepened the absence of the Holy

Grail or Sacred Feminine in our modern times. As many now realize, the actual metaphoric and objective historical

Holy Grail is MarYam of Migdal, the most profound historical symbol of the lost Sacred Feminine of our species. 

Her role as the Yin half of Sacred Union was written out of his-story by the early Christian Church, along with the

fact that Yeshua survived the crucifixion and traveled to the east until his death as an elderly man. In this domain, the

Holy Grail is MarYam’s  sarcophagus, along with early writings that contain a chronicle of Yeshua’s true teachings

vastly different than the Pauline version of Christianity that sought to exterminate them along with the Sacred

Feminine. It is a personal wish of the author that one day the bones of MarYam and those of Yeshua be reunited in

one tomb as a powerful and further grounded physical expression of what Sacred Union represents to our species.

The early Christian Church’s ignominious campaign to eradicate the Sacred Feminine to further its Yang-power-

based agenda thus led to the vilification of the Yin’s rightful place in balance with the Yang all the way into the

modern age. Even idiomatic language expressions of the Yin express these negative overtones, with ‘left,’ long

associated with the Yin, now characterized as ‘gauche’ or ‘sinistra;’ how radical thought is characterized as ‘left’ wing,

and ‘right’ or ‘dextra’ characterized as positive, as in ‘dexter’-ity and ‘right’-eousness.

Yang overcompensation is thus expressed in the outright vilification of our mythic female personas: Eve as the

temptress who brings God’s wrath upon she and Adam and sin into the world, rather than being seen as the leader of

the two to taste the fruit of the tree of knowledge of how to be human; MarYam painted as a harlot or as a minor

character, rather than the acknowledgment of her peer status in discipleship with men in Yeshua’s teaching circle, as

well as his actual beloved mate and mother of their child; and Guinevere casted as a betrayer of Arthur who brings

about the fall of Camelot, rather than being seen as the agent of exposing the immature split in the Yang between the

King-Arthur and the Adventurer-Lancelot archetypes of men.

Even when Yang can’t craft distorted historical narratives and patriarchally-poisoned mythic lore to negativize

true Yin power, Joan of Arc is not only forced to act as a man to do what she believes is her role of destiny, she is

later executed for refusing to denounce her countenance with God and her refusal to see the Church as any true

representative of It. The need for the Yang to either shame or dominate the Yin has literally known no bounds, all a

fear-based resistance to feeling the terror of being subsumed by it, driven by deeply unconscious rages and unhealed

emotive grounds in men about their mothers. 

Even more directly, this Yang conflict of feeling powerless in the context of what it unconsciously feels as an

overwhelming Yin dynamical advantage manifests as a deep intra-psychic conflict in Yang archetypes that then

unfairly gets projected onto the Yin. 

There is the conflict in Adam between his being an obedient man of God and an ever-questing-for-freedom man

of flesh, from which he plays victim to Eve’s urgings to ‘man up’ and see that God wants him to taste the wisdoms of

the kingdoms God has created for bith he and Eve. 

In Camelot, the Yang dynamic is in conflict between the King-Sovereign Arthur authority and the Lancelot-

Adventurer, both playing victim to Guinevere’s supposed duplicity, in reality a wisdom that illuminates the split

between the split that creates two patriarchal archetypes of the Yang. 

And in first century Judea, Yeshua possesses a double conflict, the Yang torn between the man Leader to

deliver his people from Roman slavery, the man Prophet representing God-presence in human expression, and the

simple family man who participated in mundane life as a father, husband, and householder. 

In these ways, the Yin has only been confused and vilified because the Yang is in conflict in himself: but the

female is always blamed. The Yang initiates life-movement as part of its intrinsic nature, whether or not his valence is

positive or negative: when it is in conflict, the conflict travels directly and reactively into Yin domains, not because Yin

is powerless, but because its intrinsic nature is to receive and complete life-movement in concert with the Yang, each

equal in their contributions and importance. 

Eve, MarYam, and Guinevere thus all unfairly shoulder the blame for the lack of Heart-integration maturity in the

Yang:

…..Eve, who powerfully steps into the weakness of Adam who can’t decide which Yang he should be, an

obedient man of God or an independent man of humanity, is instead blamed for the Fall and original sin. 

…..MarYam, who with Yeshua represents the Yin half of Sacred Union, is characterized as a whore and her role

as wife and co-leader of Yeshua’s teaching is written out of his-story. 

…..and Guinevere is vilified for betraying both Arthur and Lancelot instead of being seen as representing the

turmoil in the Yin-heart over the rarity of ever encountering a man whole and emotionally mature enough to embody

both healthy King-Authority and Rogue-Lover together. 

The tragedy of this internal Yang conflict over what it feels as the Yin dynamical advantage cannot be

overemphasized. It infects not only the mythic ethos of our cultures, but penetrates directly into the landscapes of our

present male/female relationality. While the Yang remains emotionally immature and thus split, the Yin, eternally

reactive to the state-content of the Yang, is secondarily split. When she tries to not be a victim to this by feministically

resisting or fighting the Yang, she cannot but otherwise employ over-Yanged archetypal dynamisms that borrow the

same valences in the Yang she is trying to fight. Resistance creates persistence in all domains, and gender-based

relationality is no exception.  The Yin must find aYin-based and not feminisms use of Yang-based ways and

embodiments in the Yin to deal with Yangic splitting issues that directly affect her. 

EBE offers just such a means.

How many hearts of women have been shredded by having to choose between the stable and authoritative

Arthur-King-Mate capable of commitment but does not naturally excite their Heart or body, and the unpredictable

devil-may-care Lancelot-Rogue-Mate who does excite her, but who is not yet capable of true intimacy and

commitment? Between the solid responsible man, who appears more rooted as a Provider and Leader around whom

she can reactively wrap herself, and the more vital risk-taking man of Passion and Mystery, unafraid of the unknown

and representing the journey to new horizons and growthful life experience in which she can vitally participate, all the

while possessed of an artistic- and Love-based lustiness? 

It is thus the Yang who must emotionally integrate first, for the Yin to ever not be torn by her intuitive draw to the

value of both ends of these aspects of the Yang. In this the Yin already has the innate capacity for both ends of the

spectrum, while the Yang must newly construct that integration in ways that feel go against the grain of their natural

nature: this is the heart of the tragedy to the Yin who is ahead of the Yang in this way in this domain. The Yang must

learn to one day embody the man of God and the man of flesh equally within himself first, the Arthur and the

Lancelot, to ever be able to offer the ground to be able to join the Yin in Sacred Union. The Yin has waited too long

and endured too many heartbreaks to continue to support the status quo of the emotively immature man.

 

Frozen Feminine-Muddled Masculine   #2

One net effect of never knowing that we have always been emotional beings before we are mental and physical

beings and thus unaware of the vast reservoir of wounds in the emotional body that drive our thinking and behavior,

is that the natural feminine in women has been energetically and emotionally frozen and the natural masculine has

become energetically and emotionally muddled. Women are frozen because they have never been guided by

any paradigm, least of all feministic ones, how to be both feminine and strong, and men are muddled because they

have never been guided by any paradigm how to be both strong and vulnerable. 

One of the more powerful results of re-orienting along these lines is that bonded and emotively mature human

beings never focus their attention on working on the relationship at all. This means that the only place to work is

within the two people who create and inhabit the bond, because only there, in the conscious and unconscious

domains of the individuals who comprise a relationship, will all the answers be found as to what is going on the in the

relationship. In other words, any primary focus on the secondary horizontal transaction of connection between two

people, instead of focusing on the primary source of the relationship, the vertical exploration of what is going on

unconsciously within the two individuals, will forever be a shallow treatment of symptoms and never address the real

causal domains of the relational dystrophy. 

That virtually all models of relational focus operating in the world today put the attention on the

transactional content of the relationship instead of on the context of the unconscious individual wounding in the

individuals comprising the bond that drives the transactional content, shows how blind our species has been to the

primacy, architecture, and dharmic means to heal, the human emotional body. Another example is how all modern

new age goddess-based spiritual paradigms that believe they stand for the Sacred Feminine never ground their

spiritual orientation in any dharma or prior manifestation of female emotional maturity, which is the basic requirement

of any true mature-based spiritualized orientation. Thus lacking any dharma for creating a state of emotional maturity

prior to expressing in more spiritual domains, and so embodying emotionally immature female archetypal expressions

in their spiritualized expressions, the ill-conceived linkage of feministic principles with female goddessism is the

dystrophic footprint of almost all of our modern Yin distortions in spiritual arenas. 

And burdened by too much investment into either Patriarchal or over-Yin-diluted examples of masculine,

especially those associated with all religions on the planet, men have had no chance to ever really discover what it

means to embody the Sacred Masculine, which also requires embodiment of a prior emotional maturity in the self.

And in terms of more new age philosophical treatments, men are not made of iron and no manner of rehashing pre-

egoic tribal initiations, ceremonies, or rites in the forest will impart any basis of healthy masculinity either.  

Men are not from Mars, and a Warrior archetype is not only a shadow–based archetype, it is hopelessly

emotionally immature. So any model of men’s work or spiritual work that employs Warrior terminology or energetics,

only obfuscates and does not advance, the domain of the Sacred Masculine. Likewise, women are not from Venus,

and an Amazon archetype is just as emotively immature and shadow-based as the Warrior. Any model of women’s

work that does not see that feminism, beyond offering necessary critical progress in the domains of female socio-

political-economic rights, only seeks to emulate the immature and dystrophic forms of Yang, also do not advance the

cause of the Sacred Feminine. 

Men and women are both from earth, but have never been able to know their true essence or the ways to

healthily relate because the basis for gender-based essence and expression requires unlocking the secrets of the

heretofore invisible primacy, structure, and function of the human emotional body. And further, that embodiment of

our divine humanity requires emotionally mature selfhood in both genders, something no religious mystical,

psychological, philosophical, or spiritualparadigm in our history has ever known, much less for which provided a

dharma.

As such, feminism has made huge progress the socio-politico-economic domains that needed deep and

permanent patriarchal house-cleaning by appropriately using behavior-based attitudinal, intellectual, and energetic

algorithms of change. But when feminism enters the domain of individual female empowerment and its role in

intimate relational domains with men, which requires the use of emotive-based characteriological algorithms of

change, a completely different governing dynamic of change, it improperly grafts the behavioral-, attitudinal-, and

energetic-based truths of equality in socio-politico-economic domains to unwittingly and tragically distort its view of

how to guide women in personal relational domains with themselves and with men. 

Misapplying the use the behavioral, intellectual, energetic and economic dynamisms to the personal domain,

which is completely parameterized in content and context by emotive dynamics, never been seen as such by any of

our historical or modern institutions or teachings, has the horrific and inevitable result of simply emulating, in the

name of feminism, all of the most unhealthy versions of the patriarchal male it most complains about, predictably

creating its own version of equally-shadowed matriarchal female. All versions of psychological, philosophical and

spiritual models of change east and west, use behavioral, intellectual, and energetic algorithms of personal

transformation, not emotively mature embodiments of lasting characteriological-level transmutation. By default this

results in shallow and dystrophic end-outcomes that only create emotively immature attainments.

Examples of this are so widespread and so accepted as reasonable across the board in our religious,

psychospiritual, gender-based, and transcendental teachings which feminism has duplicated, that the dystrophy in

the feministic viewpoint in yin/yang relational domains literally remains off the consciousnessscreens of almost

purveyors and consumers of feministic teachings in the present day.

Virtually all polar opposites of viewpoint are two sides of the same dystrophic paradigmatic coin. As such, most

‘either-or’ dynamisms of human life are only shadow-based masks covering the hidden solution-based ‘and’ that

remains buried beneath the rabid attachment to one’s paradigm driving virtually all of our ‘either-or’ conflicts in all

human domains. Discovering, implementing, and embodying that ‘and’ is the only true basis for any true

human consciousnessevolution. But that requires one step back from their paradigmatic intransigence and a

willingness to discover how they are unconsciously creating and utilizing ever deeper forms of domain contamination

that prevent amelioration of our conflicts. 

In that sense, application of truths in one human domain can have devastatingly inappropriate effects when

mistakenly grafted onto another human domain: one does not use a microscope to look at the moon in the night sky.

That almost no champions of feminism understand domain contamination and its use of inappropriate algorithms

improperly grafted from one domain onto another where the algorithm has no application, and how being ignorant of

that reality undermines the credibility of the truths appropriately championed in socio-politico-economic domains, is a

stunning tragedy to our species and a deep impediment to the evolution of the Sacred Feminine in our worlds.

Theohumanity and EBE thus offer an entirely different basis upon which Yin-Yang essences and expressions

are constructed. Over the years, these viewpoints have been inevitably seen as: patriarchal by rabid and hysterical

feministic viewpoints; feministic by rabidly controlling patriarchal positions and paradigms; and outrageous by

modern-day mental- and behavior-based psychological or spiritual philosophies of male and female empowerment

and expression. The negative reactions from all the camps should give the reader interesting clues about exploring

and testing the possible veracity of Theohumanity and EBE’s pictures for oneself. One would expect a

true paradigm shift to upset all people with rabid attachments to the older ways of looking at things. 

The basic teaching of EBE of how adult Yin-Yang dynamisms have never been clearly elucidated in our

historical narrative as a species hinges upon how a heretofore invisible factor is at cause for all of the wounding in

childhood, how it is responsible for all the dystrophy in the family cult we over-endow as sacrosanct, and is the actual

cause of all the adult difficulty we have inhabiting relationality and expressing sexuality in emotionally mature ways.

That factor emanates directly from the structure and function of the emotional body and its primacy over our mental,

behavioral, and physical aspects. 

As a dharma, EBE diagnoses the cause of all of our personal-based suffering differently and thus prescribes its

solution path differently, and unlike the allopathic medicines prescribed by all psychologies, religions, philosophies

that have been blind to the emotional body, it utilizes homeopathic means to complete our childhood. Despite the

current misbegotten mental body-drugged opinion that to focus on childhood is to focus on victimhood, until our

childhoods are emotionally completed, we not only will never be ready for adulthood, we will arrive at its doorstep with

an inauthentic version of ourselves. As such, in the place of that lack of completion, we unconsciously employ a false

strategic version of ourselves that compensates for that noncompletion. 

This noncompletion of childhood creates an adult strategic version of selfhood that relationally either cultivates

approval and avoids rejection, or cultivates rejection and avoids approval, and in that way is disconnected from our

true heart of authentic being, which does neither. This strategic self is not experienced as false to us and so is not

tracked because it overgrew the heart of our Authentic Self so slowly over time as it tried to cope and adapt with

incomplete heart nourishment on childhood, we think it is our actual Authentic Self. 

Despite the duly-noted failure of how traditional and modern psychological or psychospiritual paradigms and

interventions of talk-therapy only help one cope with and not actually heal what happened in childhood, and so be of

the opinion it looks useless to focus on childhood, those therapeutic limits and failures are caused by incomplete data

about childhood only, not any inefficacy of talk therapy or focusing on childhood. That new data is directly related to

our true emotional being and what that speaks to in terms of the specific food the digestive system of emotional body

requires. 

Finally including that data means we now have a way to actually complete our childhood in ways heretofore

unseen, which we will never do if current paradigms led by leaders terrified of actually feeling their own core

inefficacy and worthlessness tell us it is only displaying victimhood to do so. What better way for the strategic self of a

teacher or a paradigm designer to avoid all the feelingsassociated with being victimized in childhood than to teach

that the focus on childhood keeps us stuck as a victim and so decry it? This is just a clever but impotent strategy of

unconscious self-protection, as are all outputs of the false versions of us. 

Children are the only real victims in life, not adults. Until we directly and homeopathically address the suffering of

the children within us vis a vis the emotional body, and not with what has been called inner child work that is woefully

bereft of clarity about emotions, those teaching it is only victimhood to try and heal childhood issues at cause for

dysfunctional behaviors will remain in denial that thy are ongoing victims of their childhood while they try to change

adult behaviors with attitudinal or intellectual interventions. Theohumanity will show how emotive noncompletion of

our childhood damages our ability to be authentic selves as adults to be true definitively to anyone who wishes to

have this reality self-validated. 

Until we attend to our own vertical self-authentication project via the embodiment of emotional maturity before

having children, by default our children become counter-transferential projection objects of our own unconscious and

unhealed issues, and thus are not only not related to as themselves, they are burdened by having to carry parents’

unconscious wounding patterns forward and inward into their own lives, never knowing what is really theirs and what

is not. This is why such an intention to not poison children the way we were poisoned in childhood always fails. 

Despite centuries of mistaken parenting philosophy to the contrary, it is not what parents do that is important in

child-rearing, it is who and what they are. Children always register whom and what their parents really are, not the

self-image of who or what the parents think they themselves are, or who or what they wish to express themselves as

to the child or portray themselves to the world. If who and what a parent is retains unhealed and unconscious wounds

from their own childhood, and so keeps them locked into self-imagically strategic versions of themselves not centered

over their authentic seat of emotionally mature being, no manner of intention or actions to the contrary will prevent

spillage and impartation of those wounds to their own children. 

Along these lines and most incisively relative to adult Yin-Yang dynamics, EBE maintains that we cannot

emotively and energetically complete our childhood unless we finally in one form or another receive the emotive

heart-food only providable by emotionally mature parenting: without it, our childhoods remain incomplete. And one of

the most tragic sequelae to an incomplete childhood in the domain of Yin/Yang relationality is that adults remain

energetically or emotively mated to their parents in the context of clinging to that which did not provide that heart-food

in the unconscious or misbegotten attempt to finally get it.

In other words, until an adult emotively and energetically finds a way to complete their childhood, any mates they

do draw will necessarily be stand-ins to that degree for the parent or parents to whom they are still unconsciously

energetically or emotively bound and who remain bound to them. It is precisely this dynamism that explains why adult

forms of romantic or sexualized mating are so fraught with the codependence, dystrophy, drama, instability, pain,

confusion, and non-fulfillment that provide us with a such rich grist for our mass consciousnessnovels, poetry, and

movies. 

So even when an adult does happen to draw a lifetime mate, without having emotively and energetically

completed their childhood, that mate cannot but otherwise be a codependent partner directly linked to unconsciously

trying to get needs provided that were never met by their parents. As such, the remaining matedness to parents by

adult children means there is no real room for a real and healthy mate. 

We can only push back from the table, as it were, when we receive enough food: if we don’t, we stay at the table

grasping for more. We can thus only let go when we are minimally sated, and for the emotional body, minimally sated

means a child must encounter and link to the authentic presence of a parent’s emotionally mature being. In that way,

since no parents in any era of our tribe’s history have ever had more emotional maturity than immaturity, in our tribe

children have never been provided with enough of the real heart-food they need to be sated enough to relax and let

go into parents’ heartfields. 

Counterintuitively, unless a child can emotively and energetically let go intoparents’ heartfields consistently

throughout childhood, they will never as adult be able to let go out of parent’s energetic fields, and thus have the

grounded freedom to establish their own. But until they do, adults are utterly incapable of noncodependent pair-

bonding with a mate.

The tragedy is that most parents actually do not want a child to ever emotionally or energetically let go and move

away from needing them, even if they move away physically, as they themselves neurotically need the children to fill

in holes of their own unactualized being and so cling to their child like a drug. The very fact that we have something

called ‘empty nest syndrome’ clearly displays the rabid emotional immaturity in parents. Emotionally mature parents

would never experience an empty nest syndrome, because they never needed children neurotically to provide them

with emotional sustenance or energetic identity to them. As such they have been preparing themselves and their

children over the lifetime of child-rearing for children’s emotive and energetic freedom from the nest. 

In these ways, all the dysfunctional expressions of Yin and Yang in adult relationality and sexuality always

inevitably and predictably flow from hiddenemotional body congestions created in childhood by dystrophic family

modes of relationality, most of which are invisible to all of our traditional and modern therapies and paradigms. 

For all these reasons, by far the most dystrophic domain of all to which we are addicted and drugged by is the

realm of codependent relationship of all kinds. EBE has the most muscular and merciless definition and processing

of codependenceof any paradigm currently available in planet earth. Codependence is simply theprojection of

unconscious unmet emotional needs from childhood onto peer adult relationship, where you look for the emotional

food in that domain that was never provided in childhood. When two Strategic Selves thus dance relationally, which

has been the case in all of our history because we never decoded the means to adultemotional maturity, the net

result could only be a combined wound-based strategic form of relationality that is codependent. It is called co-

dependent because we are horizontally dependent on each other to shore up a wound-based selfhood that cannot

stand on its own in emotionally mature ways. 

The horrific legacy of the millennia of religiously supported patriarchal mistreatment of women in our past

historical eras, and the equally dystrophic dynamisms of matriarchal/amazonic/seductress/goddess valences of

feminism in our recent history, have left our Yin/Yang domains of human life in tatters. Since there has never been

clarity about the emotional body’s contribution to the unconscious and horrifically wounded philo-political foundations

of both patriarchy and feminism, both have tied the knot of misunderstanding between the genders in such Gordian

ways that only a complete cut of the whole system will fix. 

The key question thus becomes, ‘What is the nature of emotionally maturemale/female dynamics?’ Yangth, the

strength of an emotionally mature man, is the wave’s effect upon the shore: visible but local. And Yinth, the strength

of an emotionally mature woman, is the moon’s effect upon the tides: invisible but global. And when the Yangth and

Yinth in men and women dance to the music inherent in intimate relational space, the Sacred Union that has always

been our legacy as human beings to manifest, finally comes into focus.

 

 

How buddhism has misled   humanity

Theohumanity demystifies the state of enlightenment and shows why Nondual-enlightened teachers who

inappropriately elevate enlightenment to the overly significant spiritual proportions they do, have so little to offer

others in terms of real change. Without the prior enlightenment of your emotional body in Personhoodpractice,

enlightenment of the mental body only in Sagehood practice will create deep impotencies and incompletenesses

relative to authentic spiritual maturity. What has been called enlightenment that 2500 years of buddhistic guidance

addresses, and the form of enlightenment offered by all the lineages linked to those traditions, is only one-third of the

requirements needed to create true spiritual maturity. Its elevation as the end-all/be-all of spiritual pinnacle

attainments is a gross reductionistic distortion of what it actually means to authentically mature as the divine being

that you are in any manner of balanced fashion. 

Access to the Nondual Aspect of Divine Being is only one-third of your spiritual maturity requirements in that it

involves the de-dualization of the governing dynamic of your mental body only. The dualizing function of your mental

body, as it imparts to you your normal waking kind of consciousness, embeds you so deeply into its one mode of

apprehending reality as dualistic content that it screens out the meta-context of reality for all of what you experience

as life experience. 

In other words, only the disembedment from content-centered ways of experiencing life through enlightenment of

the mental body will impart to you the ever-present Buddhanature ‘background’ Nondual Ground-Reality that allows

all content-ed kinds of life experience to ‘arise’ within it. Once this featureless Nondual background aspect of reality

comes into ‘view’ after the enlightenment ‘experience,’ your relationship to content-based life experience, especially

the content-based bit of life experience you call your individual sense of self-youness, changes forever. In that

changeover, you are liberated from over-identifying with, and overattaching to, content-based dualistic life, including

your own sense of individual experience as aself.

The dualizing mechanism of the mental body is analogous to the gridwork archeologists overlay on a dig, where

a system of man-made square plottings of cord or string are arranged over a nondescript expanse of soil in order to

catalogue which artifacts that are eventually dug up came from which part of the dig. What you call the experience of

life as a human being comes at you like that expanse of soil, with no natural boundary or edge that says ‘here is the

end of one area’ and ‘here is the start of another area.’ Then, because of deep existential fear patterns, yourmental

body overlays that expanse or Buddhanature of life with its own gridwork system that you so identify with, it seems as

if life is made up of the gridwork overlays and not the unsegmented expanse. 

In that way, your mental body artificially overlays a gridwork of ‘this is this’ and ‘that is that’ segmented system

onto, depending on your paradigm, an otherwise unsegmented or seamless ‘everything is everything’ or ‘nothing is

nothing’ dynamism of life. As a result, your mental body imparts to you the ‘illusion’ that life is made up of essential

‘this-or-thatnesses,’ when that experience is completely created by the dualistic gridwork governing dynamic of

your mental body. 

So in the simplest sense, enlightenment as taught in buddhistic traditions for millennia is about losing that mental

body-created artificial gridwork that makes life seem to be comprised of essential ‘this-or-thatnesses.’ This artificial

and segmented overlay-version of reality comes to you courtesy of your mental body that occurred so early in

childhood, you are of the opinion that it is ‘the’ way to experience what you call human life, when it is only one way to

do so. Learning to experience human life in other ways or modes of consciousness, in this case, as arising within in a

seamless, borderless, and featureless Nondual Ground of Being, changes your life forever in ways that you can’t

possibly imagine while you remain a slave to your mental body-mediated perceptions and apprehensions.

In other words, accessing the Nondual Aspect of Divine Being through a consciousness-without-content episode

in the moment of enlightenment, results afterward in a state of consciousness wherein all content-centered aspects of

life become wholly transparent, instead of seeming ‘real’ or ‘solid,’ by being ‘backlit,’ as it were, by the eternally-

suffusing ‘Light’ of Nonduality that has been there all along but of which you were not previously conscious. Once you

disembed from dualistic content and instead see through everything that way, over-attachments and over-

identifications to everything in life, within you as you, and without you as everything else, fall away forever. 

This imparts to you a deep peace and serenity from which you then experience how deeply others are trapped in

frenetic active and reactive fusion to content-based elements of human life, and you see how disturbed everyone is

made by those over-attachments and over-identifications. You experience for yourself then how deeply the dualistic

mode of apprehending life everyone thinks is normal actually both limits and distorts reality, imparting only a very

narrow bandwidth of reality frequency and not the entire picture.

At first you are appalled at how deeply asleep everyone is to how ‘buried’ their consciousnesses are as they

over-stimulate themselves with all manner of entertainments and distractions to keep the system fueled and intact.

These over-stimulations are used as a way to create and maintain a false propped-up sense of self-aliveness or self-

continuity in an otherwise ‘dead’ artificial reality of mental body-created dualisms as you come to experience that the

Real Aliveness of the Buddhanature of life requires cessation of being a prisoner to dualistic modes of life. In those

modes, human beings entomb themselves with deep and abiding secondary investments into mental-based formats

of human life without knowing how doing so creates so much unnecessary suffering. 

But very quickly you then move to an almost indescribable compassion. In the state of your own grace and

equanimity, you can’t help but wish to do your small part to help awaken them from the slavery of serving a reality

parameterized by the dualistic filter of their mental body that keeps them unconscious of the eternally-suffusing

Nondual Light of this intrinsic Aspect of God. You want to show them how the effect of that unconsciousness keeps

them unnecessarily suffering in certain profound and specific ways. But even though this compassion to serve is

strong, you don’t over-invest in providing such a function, because you no longer invest deeply in any specific

outcomes of life in any arena of endeavor, including the one that wishes to help others lift the veil of their

entombment.

In that way, one way to describe how you move out of dualistic-dominated ways of apprehending life is that what

you call normal waking consciousness experiences content-as-content in such a way as to fill the ‘space’ of

consciousness completely full of ‘solid’ content, with little ‘room’ in the consciousness for ‘space’ around that content.

This means that you relate to the content of life experience as it seems: ‘solid’ people, ideas, goals, positions,

happenstance, actions, and reactions that seem real and important, and you secondarily relate to all of that with all

your attendant over-attachments, over-identifications, and over-repulsions. 

This is why so many people can have very high intelligence but very lowconsciousness: one may become deeply

adept at analyzing and understanding the nature of the content their attention focuses upon, but be blithely unaware

of the existential ‘meta-space’ within which their focus is stuck. J. Krishnamurti was once riding in a car with a group

of people listening to them earnestly and intellectually dissecting the nature of awareness. At one point he entered

the conversation and told them that while they were so focused on trying to understand the nature of awareness,

none were aware that the car had just run over a squirrel. This is an incisive example of how high intelligence has

nothing at all to do with highconsciousness. 

As you begin to slowly erode the hold dualism has on your consciousness, those content-centered aspects of life

experience are slowly experienced within a greater context or meta-space within which all of that content exists, a

second stage of content-in-context. As this happens, your over-attachments, over-identifications, and overreactions to

life content begin to loosen.  You begin to see how unaware you have been of how deeply you were living in a kind of

tunnel-life that kept you from seeing your state as embedded or buried into things in solid ways that created states of

anxiety and suffering that are completely unnecessary and not really intended to be the normative manner within

which human beings are meant to operate and live. That tunnel-life is the kind of life we all have by default until we

de-dualize the mental body and its hold on how we experience what we call and define reality.

As you move further, the context for the content or meta-space around which you have begun to experience

content aspects of life itself becomes a new form of content as you learn to focus upon that context space

meditatively. This creates a stage of context-as-content, where secondary and far more subtle attachments and

identifications to both content and context aspects of life are even more deeply shed, and the Nondual Ground of

Being is begins to be experienced as a kind of featureless Unified Oneness tying together every’thing’ that is. 

As said, many spiritual wayfarers get stuck here, making Nonduality, the ultimate Meta-Context, a kind of

Content characterized by a dominant Oneness feature, in response to which they experience a profound Bliss. But

Nonduality is featureless and non-characterizable, and has no reactive state-content whatsoever. ‘It’ is not

experienced as anything, least of all Bliss, which is one of the most powerful content-states there is. That serenity

and equanimity follow the excruciating erosion of all existential foundations of who and what you call you after the

featurelessness and contentlessness of Nonduality wipes out any ability for the content you call you to ‘exist’ in

It, does not mean enlightenment is about reaching for that state. 

Your motive must not be to attain any kind of ‘positive’ state of consciousness in the context of trying to rid

yourself of any kind of ‘negative’ or suffering state of consciousness. In that way, the motive to gain enlightenment in

order to end suffering, cannot and will not ever result in the fullest authentic enlightenment of the mental body. Doing

so, as virtually all the so-called enlightened teachers in the west do, especially those in the Advaita Vedanta tradition,

only traps the teacher and their students in yet another dualistic loop still slave to the polarities of positive and

negative. This predictably and invariably renders the goal and the effect of enlightenment as a drug to stop suffering,

one of the most powerful drugs available to human beings, to consciously or unconsciously escape from the travail of

being burdened within the so-called ‘negative’ or suffering aspects of a dualistic ego-based life. 

Only the purest forms of Zen Buddhism, and they are very rare, avoid this Bliss-bloated error that supports all

kinds of secondary distortions in modern buddhistic teachings. The whole spectacle of the Advaita production of

satsang is itself a product of this pseudo-enlightened teaching. The rare and humble dharma talks of a true Zen

master do not contain any of the glamour surrounding the teacher that is part and parcel of the satsang dynamic, or

possess the extensive marketing features of using photos and pictures of these kind of teachers as a way to display

the ‘enlightenment’ energy in their faces and sell their wares to a naive public seeking deliverance from ‘negative’

states of consciousness. True Zen masters just come out of their quiet places every once in a while to offer some

insights to students and then go back into their quiet worlds.

One enormously popular teacher in the west actually teaches that you cannot reach for Bliss or happiness in true

enlightenment effort, yet teaches that enlightenment is about attaining a final Bliss and happiness. This is a double

deception, using the truth of no reachability to the state of Bliss as the way to reach the state. In the end, even though

she teaches you cannot reach for Bliss-life and ever attain it, she still sells happiness and Bliss-life as the ultimate

goal of enlightenment effort. 

It is exactly these kinds of distortions, that as in this case also include theemotional body wound-based strategic

change of her original western name to a more spiritually sounding eastern name ending in a vowel, that are rampant

in glamour-laden enlightened teachers who never did enlightenment of the emotional body prior to their buddhistic

enlightenment. As such, they never see doing so is still necessary for them in spite of their buddhistic attainment,

attached as they are to their enlightened state. 

By default, without prior enlightenment of the emotional body that deconstructs the strategic selfhood of the

seeker, buddhistic enlightenment of the mental bodywill inevitably necessitate the attainer’s over-attachment to the

enlightened state, because the original motive to end suffering was a strategic effort to avoid suffering engineered by

the unhealed strategic selfhood of the enlightened human. Mis-motivated seekers who thus only want relief from

suffering, consciously or unconsciously crave to add an aspect of ‘enlightened person-ness’ to their still-present

strategic self-image to give value to themselves as such, because a state of true self-worth and authentic being had

never been created prior to their enlightenment. 

How do you know for certain your enlightened guru is strategically over-attached to his or her enlightened state

owing to their unhealed emotional bodycongestions? If they are unwilling to look deeply at that very possibility.

Almost all will have some version of saying that such a question only indicates the questioner is still stuck looking for

reasons to not ‘let go’ of ego or personal life or confused about what enlightenment actually entails and dismiss it.

This kind of reply comes straight out of the millennia-old paradigm within which virtually all buddhistic traditions are

embedded, passed down the lineages for over 100 generations. 

This paradigm to which they are slave informs them that enlightenment puts them above and beyond the scripts

and ‘soap-operas’ of the illusional ego that still need to focus upon itself and try to ‘fix’ itself, because enlightenment is

about never getting caught in trying to ‘fix’ anything about ourselves, as that is one of the most powerful ways to

maintain strength in an ‘illusional’ ego. 

This loop then closes around the Heart of the enlightened consciousness like a noose, the

buddhistic paradigm creating a self-justifying outcome that seals out any evidence or data to the contrary, in the same

way the belief-based grounds of massconsciousness religion seal out any data that does not go along with a prior

paradigmatic assumptions about reality. buddhistic enlightenment paradigms have exactly the same effect on those

in thrall to them and unwilling to see anything outside of their enlightened mind-set.

Instead, the only true goal of honest enlightenment effort must be to heal the fear of your seemingly permanent

loss of the base of your ego-foundation from the way you had experienced it your entire life prior to that development,

not to try to escape or transcend any kind of suffering or attain some kind of Bliss-suffused life. 

This is why Theohumanity’s redefinition of the task involved in Nondual enlightenment practice is as a healing of

the fear of ego-death, not of transcending suffering or the ego as has been the defined task for 2500 years, is so

critical. It re-parameterizes the entire process of buddhistic enlightenment metaphysics from that of a Now-based

seductive drug to take you out of your suffering or out of the wheel of rebirth, to one where you are led more and

more deeply into existentially-deep terror and agony about letting go of how deeply you want to hold on to how you

have always related to your own mental body-mediated sense of individualized selfhood. 

It is critical to note that this motive to heal the Terror of Not-being, is not an example of wanting to alleviate or

end suffering: it is instead an attempt to go furtherinto one’s unconscious existential fear of Not-Being, the opposite of

trying to alleviate or end one’s conscious suffering in the dualistic world of ego-clinging.

Again, the need to relieve suffering and to add anything at all to one’s unconscious strategic self-image is exactly

what is healed in enlightenment of the emotional body where the strategic self-image is molted in service of authentic

self emergence. Even though it is a one-third contributor, the suffering of life is healed inPersonhood enlightenment of

the emotional body addresses and heals the multitude of fears associated with being in life, after which there is then

no seeking of the loss of suffering as a motive for Sagehood’s enlightenment of the mental body. 

Without that prior attainment, it is impossible not to have those wounded conscious or unconscious motives to

seek Nondual enlightenment, which is why it is inescapable that it is the strategic self that is enlightened in buddhistic

effort, and not the authentic self. All enlightened teachers past and present thus have this ‘virus’ in their being, teach

without knowing they carry it, and continue to pass that virus down to seekers, damaging them in the same way

emotionally immature parents pass down their wounds to children generation after generation.

As said over and over, ego is not, and has never been, and never will be, the impediment to enlightenment or

other forms of what is defined as deep spiritual attainment, despite the hysterical rantings of so many past and

present transcendental teachers in the east and west. An unhealthy and immaturesuffering-based ego, which is

healed and molted in emotional body enlightenment Somati attainments, is the impediment. 

A healthy ego is required for the attainment of true spiritual maturity, because only a truly mature and healthy

ego is not looking for any escape of suffering, support for wounded self-images, or flight from earth-life, because all

such unconscious motivations and conscious intentions in that direction are healed in enlightenment of the emotional

body Personhood practice. But since we’ve not had the means until now to truly create a healthy ego because the

criteria for a state of real self-authentication is so much steeper than the mere strategic self-actualization projects

offered by both mainstream and new age-based modalities of psychology, we have not had a way to understand or

embody how states of ego and states of trans-ego truly relate and move with each other.

Finally, as the dualizing parameters of the mental body molt away altogether as you heal the fear of ego-death

inherent in Sagehood attainment, the stage ofcontext-in-context occurs, wherein all dualistic apprehensions of

mental-based content and greater context are seen as non-hierarchally identical, all an ephemeral arising out of the

featureless Ultimate ‘Meta-Context’ of Nonduality that is the Ground-Reality out of which all mental or dualistic

apprehensions of life arise,including the apprehension of Oneness. 

Here is the permanent falling away of all of your mental body-based over-attachments and over-identifications to

dualistically-parameterized life experience and the permanent change in consciousness that then accompanies that

attainment, which cannot ever truly be attained while you seek such an changedoutcome. The ‘I’ created

in Personhood thus moves to the ‘I Am,’ which as we will see is actually one-half of Sainthood attainment, and the ‘I

Am’ moves to the Nondual-based ‘I Am Not.’ 

As said, the ‘I Am’ of Oneness enlightenment has never been, is not now, nor will ever be, the same level of

enlightenment represented by the phrase ‘I Am Not.’ Gotama warned repeatedly against this misapprehension of his

teaching, and it is appalling how many of his so-called followers continue this error in the present day. The distinction

is neither semantic nor the product of a still-too-active dualistic perspective: the distinction is paradigmatically

structural. Only teenage spiritual levels of being and consciousness will make this mistake, and it is rampant in

buddhistic world-views. A spiritual adult would never be fooled by this.

 

An excerpt from an upcoming   work

Descarte’s ‘I think, therefore I am’ vaulted us from the Dark Age to the Dim Age. 

The Dim Age, historically marked by what is called the Renaissance and its prodigy the Industrial Revolution,

has been characterized by a yang-based mindand energy dynamic, lifting us from the squalor of the religious

mysticism that fiercely fought its emergence and an Age that had rotted the foundation of humanconsciousness for

over a thousand years. Instead of sin- and illusion-based diagnoses and treatments of human suffering, the Dim Age

brought a fresh empirical and rational-based paradigm of the human condition that replaced the absurd pre-egoic

anti-human scriptural-based world-views of organized religions of the west and the ego-vilifying pre-egoic anti-

individual transcendence-based spiritualities of the east. 

As such, the Dim Age offered humanity a way forward out of the horrific poverty of the human spirit so long

suppressed by pre-egoic, salvation-based, collectivistic, and self-nullification views of human consciousness.

Human ego and individuality no longer needed to only be marginalized, seen as evil, or declared unreal. This led to a

leap upward and outward of human expression and evolution that dared to aver that neither human suffering nor self-

nullification were the only answers to humanconsciousness deliverance or maturation. The human individual,

possessed of supple mind and healthier body, and aided by mechanization and distribution of human survival

necessities, could become the agent of its own worth, thrival, and happiness of and to itself, as itself.

In contrast, the Dark Age maintained that such an individualized celebratory experience of humanness was

either inherently sinful or inherently based in illusion. Tragically, the pre-Descartian mysticisms of the west that never

represented the true nature of our Maker, and anti-individualized orientations of the east that never represented the

final answer to anything, never abated as they should have in the Dim Age. Clung to by otherwise good people out of

touch with the value of their own humanness, Dark Age influences and institutions have stubbornly persisted to the

modern day. Billions of us still give Dark religions like paulianity, islam, buddhism, and judaism the power to

undermine the capacity of the human spirit to soar and prosper in its own domain within the Light and Love of Spirit

as was intended by our Maker and Sustainer. 

Such a celebration of our humanity is not allowable in any eastern or western Dark Age teaching, past or

present, because their clouded world-views perceive any true vital abidance with our humanness as either egotism,

hedonism or narcissism. If we dare to hold that we can be emotionally and spiritually whole enough in ourselves as

healthy human beings in all of our dualistic dimensionality, and thus do not need salvation, deliverance, or

enlightenment by any outside agency as defined by Dark Age teaching to thrive as spiritual human beings, then we

are judged as godless, lost, sent to hell by a jealous god of some kind, or endarkened in illusion.   

As such, human beings who still cling to any religious/spiritual teachings that originated in the Dark Age from

2,000 B.C. to 1300 A.D, centuries after they should have been relegated to an earlier, pre-conscious era, continue to

founder in smaller and more arrogant versions of themselves completely sure, that they, and only they, know the real

truth of things based in humans-as-gods, scripture or self-nullification, and await only the arrival of the savior or the

maitreya to validate that arrogance. 

But apocalypse means Revelation, not annihilation. 

No savior, messiah, or maitreya is coming to co-sign delusions of Absolute Truth that so many use to suffocate

and condemn those who disagree with the pseudo-spiritual schoolyard bullying done in the name of God, Allah,

Yahweh, orNonduality. Those who either gleefully or patiently await the annihilation of the ego, infidel, non-believer,

sinner, or humanist, are only looking in the mirror of their own distorted version of a self-image they are not aware of

or claim not to have, the product of the same arrested consciousness development as the religious or buddhistic

world-views they espouse. 

But now, as it was and should have been for the Dark Age, the Dim Age itself has  reached its own dusk of

influence, with mind-, brain-, and body-based diagnoses and treatments of human suffering and evolution woefully

inadequate for the truer nature of human consciousness as emergent in the next step of our evolution. The Dim Age

may have allowed the human spirit to move upward and outward from the Dark Age’s suppression, but the basic

metaphysics inherent in Dim Age paradigms that govern moral and ethical systems, utterly prevent the next

movement of the human spirit: inward and downward, to its root in Spirit, where human and divine are one, and not

antithetical as taught by Dark Age rot. The Dark Age denies that our humanity has its roots in, and thus is seamless

a,s our divinity, instead defining our humanity as impedimentary to our divinity. And the Dim Age either denies the

divine altogether, or includes it in insensible watered-down syntheses that tries to link the two in a non-integral path

governed by a Dark Age buddhistic belief that in the end, individualized selfhood is but mere illusion, our evolution

of consciousness as individuals and as a species a long journey that ends only in abject and utter nullification. 

Neither mind-, not-mind, nor body-based solutions to human suffering offered by the Dim Age or the pre-egoic

maunderings of Dark Age teachings have resulted in any gain for the inner worlds of human beings. Our inner worlds

in the present day are still expressing outwardly with the same violence, greed, ignorance and inhumanity persisting

unabated despite all the Dark and Dim Age offerings: only the outer forms have changed. 

Arrows and spears have now become bullets and bombs; the greed of gold in the past has become trying to get

the most money with the least effort; the ignorance once carried by word-of-mouth and Inquisitions have now become

dumbed-down internet-based tirades that hold uninformed opinion is the same as fact; and our inhumanity is still

expressed as the control and power still sought and attained through hatred, violence, and genocide. 

If Dark and Dim Age paradigms and metaphysics all profess to be the answer to human challenges of all kinds,

and are believed in and acted on by an overwhelming majority of humanity every day, why has nothing changed? 

Could it be that neither set of paradigms, their pictures of the human condition, and all the value systems and

ethical guidelines associated with them, have never been accurate enough to capture the complexity of the essence

of our soulful humanness, despite thousands of years of teaching, institutionalization, and implementation? 

The current state of the world suggests that this is exactly the case. Far more human beings all over the earth

still rise wearily to face each new day out of sheer necessity or transcendentalized pseudo-peace rather than of

embodied human-based joy, mostly unaware that they are far more than mere brain chemistry, genetics, or

instinctual programming; far, far more than tragic alonenesses begging for some attention from someone, anyone, in

the cloud of virtual reality-based relationality; and many times more than mere vessels for the devil, slaves to Allah, or

existential illusions of egotisic excess. 

 The Dim Age has also been the age of the equally patriarchal Profane Masculine and feministic Profane

Feminine. These two dynamical forms are not foes as they believe 

themselves to be, but two versions of the same paradigmatic over-Yanged distortion. They both utilize

Descartian Mind- and Energy-based solutions to challenges in the gender domains they have painfully and tragically

misunderstood, as they project their own inadequate diagnoses of the male and female onto each other and then play

victim.

In all these ways, the Dark Age can be seen as the childhood phase of our tribe and the Dim the teen. Like our

own individual lives, there are some enduring truths in childhood and teen phases that do apply to adulthood. But true

as they may be, those truths need new adult contexts and frameworks to translate them forward accordingly. 

But it is exactly that re-contexting that is so deeply rejected by the metaphysics of both Dark Age child and Dim

Age teen phases. Modern versions of eastern and western Dark Age traditions that hold themselves in possession of

Absolute Truth still resist Dim Age contextualizations that cannot by definition be altered. And Dim Age notions resist

being folded into a new overarching context of the human condition precisely because they cannot track what is

made unavailable to their screen of consciousness by too much slavery to current empirical/scientific paradigmatic

world-views. 

It is time now for an equally momentous movement from the Dim Age of teenconsciousness to the Bright Age of

early adult consciousness, characterized by a Yin-based Heart and Emotive dynamic that has invisibly been

upstream in our truer nature to mind and energy the same way mind and energy have always been upstream of the

body. This Bright Age is not the same as the New Age or Now Age, the latter only a reshuffling of outworn animistic

Dark and energetic Dim Age algorithms into an unholy morass.

In these ways, the ‘Nescio, ego indignus,’ or ‘I cannot think, I am unworthy’ of western Dark Age, and the ‘Non

cogito, non ergo sum’ or ‘I do not think, therefore I am not’ of eastern Dark Age, were replaced by the ‘Cogito, ergo

sum’ or ‘I think, therefore I am,’ of the Dim Age, which redefined the mental body and later the brain as that which

most sources our humanity. 

Just so, the Bright Age replaces ‘Cogito, ergo sum’ with ‘Sentio, ergo sum,’ ‘I feel, therefore I am,’ based in the

reality and primacy of the human emotional bodyas that which most sources our humanity, of which both the mental

and physical bodies are secondary and lesser subcomponents of our emotive essence. Linking

to spirituality, emotivity is also the actual expressive currency of Spirit in all forms, literally the breath of soul at it

moves through the ethers in this world and others.

 In this sense, we neither feel as we think, nor feel as we act, in contrast to what both Dark and Dim Age

metaphysics maintain. Both reduce our humanity to domains of being downstream and less primary than our

essential emotivity. As they do this, they unavoidably misdiagnose and so mistreat our suffering, merely paving over

its downstream symptoms with allopathic mental- or physical-based medicines instead of homeopathically healing it

with emotive-based interventions.

The Bright Age instead offers that we both think and act as we feel, and further, that the majority of what we do

feel, that which drives what we secondarily think and act, is unconscious. That the majority of what we do feel has

always been unconscious is the reason both Dark and Dim Ages have denied the primacy of theemotional body.

Because of that, Dark Age western metaphysics hold the emotional body is slave to choices made supposedly by the

first man and woman, Dark Age eastern metaphysics hold that emotions are only subsets of the dualistic mind, and

Dim Age metaphysics declare emotions to only be sourced by both the physical and mental bodies.

Redefining emotivity as an aspect of soulfulness as it translates to human domains  upstream to the mind, not-

mind, and the body, and then subsequently experiencing the reality of that orientation, allows an astonishingly radical

and clear new view into the nature of human suffering in all domains of the human condition. In that way, the Bright

Age can now lift us from the squalor of Dark Age paradigmatic remnants and from the claustrophobia of Dim Age

mind- and body-based diagnoses and treatments of human suffering. It does this by finally leading us to the

unconscious and truer source-headwaters of our suffering. As it does, it offers an entirely new way of processing the

completion of a personhood dynamic based in primary emotivity.

The Heart of our humanity is only fully healed and liberated in a shift of this kind.

And when the Heart of our humanity is healed as such, it then finally ready for the deeper coarctations

of consciousness not available to the six senses of our more dense human apperceptions. And when that journey

beyond the reality the six senses impart reaches a certain shore of consciousness, our humanity and divinity are

finally experienced as having always been the same, with unexpectedly emergent  transmutations of Spirit theretofore

unimaginable.

 

Resolution as   evolution

As spiritual beings having human experience, we can characterize the narrative of our evolution as a species in

many different ways. One way to do this is to view how we have changed our consciousness process as individuals

and as a human family over time. Evolving consciousness into new depths, breadths, and heights will always deeply

and directly affect how we experience both the context and content of human life, and the values systems that arise

in response to those newly explored domains. 

In terms of a strictly humanistic sense, prior to the middle of the second millennia in this era of recorded history,

the body mainly mediated our experience of human life. In that sense, all of our survival activity and the gradual

building of organized civilization were marked by largely body-oriented means and expressions in all areas of life,

such as transportation, construction, the growing of food, and the making of clothes and tools by hand. In all those

ways the human body was generally the basis of our relatedness to life in that segment of our journey human, and

was the element of our being experienced as what made us primarily human, whatever we may have believed about

ourselves in a religious domain. This era was the childhood of our consciousness evolution of our species, where

primitive emotivity moved through body-mediated means, with often savage and inhuman results.

In the middle of the second millennia, the Age of Reason arose, whereby the human mind insinuated itself

between primitive emotivity and body-expressions and gradually started to fill the human space, spilling over into

many of the activities formerly involving the body, enclosing and including the body but expanding its possibilities into

new realms of ideation and expression. As the mind began to exert its influence, it also created machines to relieve

many of the burdens the body formerly had to carry, making our survival easier and thrival more possible, we then

had the time to begin to try and understand the universe in which we found ourselves. Then the mind also began to

turn its focus inward to try to understand its own governing dynamics, as we began to more deeply explore the mind’s

capacities and extensions, right up to now into our present digital age. 

In summary, mind noticed that when primitive unhealthy or immature emotiondrove human will, chaos and

conflict inevitably follow, which is why mind stepped in to try and assuage those effects in the first place. In that way,

the mind said, ‘No, we are not going to let primitive emotional states govern our affairs any longer. We will be more

logical in building intentions and actions to create outcomes that need not be so barbarically ragged and destructive.’

Emotion was thus seen as a holdover from less evolved states of mind, and relegated to that which threatened

our well-being rather than to be its foundation. Once relegated as such, emotion has been taught to be driven down

beneath mind-based consciousness, awaiting the day when it would be redeemed by a differentparadigm of human

nature. It is exactly that intermediary step of mind designed to outweigh the effects of primitive and chaotic emotion,

which was so necessary while such immature emotion served as the basis for human intentions and actions that now

hits its own limit. 

That mind-based orientation has led to the almost wholly pervasive view in the modern world that a body-

based mind is the only real basis for sane and peaceful outcomes of human activity. Virtually all the non-religious

areas of human endeavor, including most eastern and modern western spiritualities, maintain this orientation, as well

as almost all psychological, scientific, and philosophical arenas of human inquiry. Body-based medicine and

physiology are now only reluctantly but surely embracing what seems to be the role of the mind in those domains.

The invitation now is to suggest that just as the mainly child-phase body-oriented dynamisms of our journey

began to be replaced by the mind in the middle of the second millennia, which then gradually but inexorably replaced

the body as the practical base element of our humanity, here at the beginning of the third millennia, we have come to

the limit of the mind-dominated segment of our evolution. That teenage middle era of consciousness evolution of our

species has now ended.

No matter how deeply incisive the mind can envision worlds not yet in manifestation and find the means to make

them arise, an ‘I think, therefore I am’ basis of human life the mind can only envision inner and outer domains such as

peace, personal serenity, and spiritual fulfillment, but not create them from the inside out. ‘I think, therefore I am’ can

only create these kinds of experience from the outside in, and must utilize props and accouterments whose artifaction

limit the depth of their truer attainment. 

This occurs because the mind is inextricably linked to human Will, that which brings what is envisioned by

the mind into existence. Will when linked to mind, as the basis of our humanity cannot impart any kind of true inner

centeredness, world peace, personal health, serenity, or fulfillment, all the states the lack of which our world suffers

so deeply.

We don’t suffer from the lack of the latest gadget or technological wonder or from the most effective

visualization-state of the mind, we suffer from an inner hunger in the heart that neither body nor mind can ever satisfy

fully, no matter how deeply they are employed to try sate that hunger. To address those domains of humanity, in the

humanistic sense, we need another paradigm shift equal to the one when teen mind-centered activity began to take

over child-phase body-centered human activity. 

Now comes the adult phase of our consciousness evolution, characterized by an ‘I feel, therefore I am’ dynamic.

This ‘I feel’ is not the primitivity of chaos-based or wound-based emotion that mind and so many modern spiritual

perspectives eschew. This emotion is not a subset of mind and cannot be controlled by it as is so tragically believed

and taught by mistaken enlightened teachers. Rather, it is the recognition that healthy, mature, and supple

human emotion must finally be seen as the only clean and clear basis to undergird human Will. 

The state of our current world shows that both the mind-primary orientation in the west and the not-mind primary

orientation of human life in the east, has failed utterly, yet no mind-based or not-mind-based teacher or teaching will

acknowledge their failure. No matter how much mind or not-mind is utilized to solve our human problems, they fail,

able only to treat symptoms and not causes of human suffering. Both orientations have believed and taught that

either a mind-based or not-mind-based covering over emotivity would allay human suffering. In truth, both pictures

only numb emotivity, and never address the actual existential infection that causes it in the first place.

But when healthy mature emotion starts to drive mind, something we as a species have never known how to

actually authentically create until now as the third great era of our species has begun, and then mind steers Will as

mature emotiondrives mind from below, states of far more personal and global peace and serenity finally become

manifestable, their arisement previously prevented by a mind-based Will dynamic. When healthy and supple

human emotion undergirds mindand body, individual and global peaceability and mature spiritual embodiment result. 

The ability to mature the human emotional body, which no form of psychological therapy or religio-spiritual

process has ever been able to create because if their mind- and body-based paradigms of human behaviors, is the

holy grail so long veiled by our fledgling state of consciousness as a species. Its emergence into all of our inner and

outer worlds will change even more about our human experience than the shift that occurred when mind took over

from body, because it will gradually and substantively illuminate what we have missed as to how humanity and

divinity have never been different from each other, splayed only by our teenage modes of consciousness.

In this way, we as a species have been moving from outer to inner in discovering our true nature as spiritual

beings having human experience. It is now time to recognize that feeling and emotion is what makes us must human,

and notmind-processes or body physiology, that emotion has always been primary to mindand body. Making the

movement from mind- and body-based paradigms to emotive-based ones changes the very heart of all the messages

of the great spiritual teachers, redefining what they have taught and allowing new destinations never imagined by

those teachers, mired as they were in earlier phases of our evolution of consciousness. 

In that way, all the great teachers from the Axial Age began the quest to define and attain the spiritual context for

our human lives. But those could only be introductions to that quest. Embodiment of most of what those teachers

offered in a bygone age awaited the moment until humankind evolved enough to realize that mature emotion is the

basis for both our humanness and spiritualness and their intrinsic linkage, and not just a realm of some kind of

residue left over from more primitive instincts and impulses.

 Embodying the truth that we are emotive beings first, mental being second, and physical beings third is the only

humanistic basis for spiritual exploration that does not splay the divine from the human: the split of our humanity and

our divinity taught and thus experienced by all religions and spiritual teachings east and west is wholly an artifact of

misdiagnosing our human nature as primarily mental (mind) or physical (body). Once emotion finds the way to

transmute from the iron of its instinctual immature forms, the gold of mature emotion becomes the launching pad for

true spiritual maturity beyond states of mere spiritual attainment, and the means to finally embody the divinity of

which the former teachers from earlier less evolved eras spoke.

So if you are interested in how you yourself might move more in alignment with the resolution

of consciousness that happens when your essence is finally experienced as the essential emotive reality that it is,

look further into the paradigmof Theohumanity, which teaches the triple embodiment of Personhood, Sagehood,

and Sainthood, and with that, access to the state of Enheartenment beyond enlightenment, that which has always

been both the legacy and final destination of our species’ journey in spirit as flesh.