My proposal is that there is this incredible intelligence, power, force, which we can say expresses itself in an evolutionary fashion which is always there to move on us, to wean us away from the lower structures into that highest of all structure.  And the reward system?  Here in this limbic structure.  Here in this emotional cognitive system and its direct connections with the heart.  So what evolution must do is wean us from seeking our rewards in all these intellectual plays with the physical system and show us that there are incredible awards even greater than that in this totally unknown open potential system, and then that is where evolution would achieve its greatest end. 

In studying some of the recent work of Jay Dackenbaugh and others in dream research there at the University of Virginia at Stanford University and up in Canada, suddenly it occurred to me that dreaming is one of our most undeveloped intelligences.  Simply waiting for developing.  Carl Jung laid out a magnificent plan of action towards starting to develop dreaming as an intelligent activity, and now it's really getting into full swing.   And some of the things you can do with that modality are awesome.  I haven't gotten into any of that today and I won't have a chance but you ought to look into what's going on in group dreaming, shared dreaming, lucid dreaming and so on.  Beginning to discover we can develop it rather than just use it.  And the same thing is certain of the frontal lobes.  What then do the frontal lobes have inherent within them? 

You want to know?  Nothing.  Nothing at all because they have inherent within them everything.  At a certain point everything is nothing.  That is they represent simply the total and complete unknown.  The unknown.  Now the interesting thing about the frontal lobes and the realm of potential which they have inherent within them is you find out what the possibilities of them are only by interaction or participation with them.  Only by an entry into that realm and then the unknown articulates or forms according to the nature of your entry into it so that you're constantly getting reflected back still, a knowing, which is a reflection of your own way of moving into the unknown.  I tried to get into that in the last two chapters of my book, "Evolutions End", it's a rather tricky subject.

I would refer you to Meister Eckhart, one of my certainly primary heroes of life, when he said, "to enter into that you must drop all known’s, everything known".  He said, "no name, no identification, no knowing can be carried into it whatsoever".  He called it "the cloud of unknowing".  Other people have written about "the cloud of unknowing".  What does it mean?  Well you're entering into darkness, you're entering into the unknown but it articulates this way, pure light or pure being as you enter into it.  So it's a purely participatory process and it's infinitely open and possible.  That is really the end of evolution.  Evolution's looking for a way to surpass itself in effect.  Evolution is looking for a way to move beyond its own physical process of evolution and we are it.  I think even the discovery of things like lasers and all that is simply, which never existed before, these are just little examples.  Evolution breaks through with this and enlightens the mind of the discovery and he writes it all down feverishly and it brings something totally new into the world, into the whole universe.  You don't find it anywhere else.  So that's what all that is part of this whole evolutionary scheme. 

Now, this is going to wind us up for this business of adolescence.  I would summarize it by saying, what we need in this new lexicon of the spirit is emphasis of the fact that there's no giving up of anything because we have nothing to give up.  That's ego on our part to think we have anything we can trade off with this evolutionary process, function, you can call it whatever you like.  As a result, there's no denial because when you start denying, you're saying there are parts of evolutionary process that should not be evolved.  See we carry it all with us.  We are the total evolutionary process, you find it all within us, that's what Maclean kept saying.  And, we carry it all with us, or none of it really.  So that's the other part of it is no denial, no trade-off, but instead the incorporation of the lower into the higher and that's something we can't ourselves do. 

So my proposal in my book is that there is this incredible intelligence, power, force, which we can say expresses itself in an evolutionary fashion which is always there to move on us to wean us away from the lower structures into that highest of all structure.  And the reward system, what do the biologists now say the reward system of the brain is?  Here in this limbic structure.  Here in this emotional cognitive system and its direct connections with the heart.  So what evolution must do is win us from seeking our rewards in all these intellectual plays with the physical system and show us that there are incredible awards even greater than that in this totally unknown open potential system, and then that is where evolution would achieve its greatest end.  The problems with that is of course establishing access to this open-ended field and learning to operate as simply a field within a field and all of that of course plunges us into some heavy philosophical kind of stuff we can think about.  The access to the field is done through models.  I don't know how you can do it without a model. 

You have to have the idea somewhere planted in your mind.  I think the reason for the appearance of semantic abstract language at age 11 is not just that we might understand physical or chemical terms and so on and so forth, but only through an abstract semantic language could we have presented to us the possibilities of an open-ended structure that has no content but creates content according to the nature of our entry into it.  So it never repeats itself and it's never the same from instant to instant but everything is always new.  It's a very exciting proposition.

Well what we want to talk about, I think of that marvelous question someone asked, it was such a heartfelt question, all this is just great, this is exciting and we hear a lot about this and it's kind of the new age, but what are we going to do specifically.  What can we do about the riots?  What do we do about the kids killing themselves and so on.

The first thing I would think of is in applying some of this would be to distinguish, and I've talked about this before, being responsible to the world and responsible for the world.  I'm responsible to the world.  Every action I make I have to make in response to the needs of my situation, the situation of the world I'm in.  But I'm not responsible for the world.  The minute I think I'm responsible for the world I will start and project out there all the business you see.  Really that's kind of playing God.  It gets us into some pretty tricky areas.  So we're not responsible for the world, we're responsible to the world. 

As a parent I was not responsible for my children, I was responsible to them.  I'll make it clearer.  There is a certain amount you can do for your children as a parent and believe me, if you're a parent you know this to be true, there comes a certain point where no more can you do.  And you just have to go along behind for a while and pick up the pieces of those kids and put them back together as best you can.  You've done all you can.  My teacher George Jaydar once said, "we've done all the damage to them we can do by the time they're 11 years old".  Well that might be true but nevertheless we are responsible to them, even when we are not responsible for them.