Our Four Sources of Consciousnesses

Light on the Stairs

PALM BAY, FL–I suspect we have (at least) four distinct consciousnesses that operate through us. Though we can “flow” between any of these states, which of the four we “reside” in is entirely up to us.

  1. Animal Consciousness: Instincts, reflexes, base drives. Hunger, Sex, Self-preservation, ….
  2. Brain Consciousness: Typical human stuff. Mental, self-centered desires. Power, Prestige, Possessions, Greed, Fear, ….
  3. Soul Consciousness: Our core values and sense of self which transcends lives (see Why I’m Not Afraid to Die). Empathy, Values (what is important to us)….
  4. Divine Consciousness: Universal, Cosmic, or God consciousness (see the bizarre “two Wayne’s” that was “me,” while going through the Dark Night of the Soul. Also posts under the topic Synchronicity). Love, Appreciation, Beingness, ….

Modern psychology deals with trying to “fix” the first two, but true inner peace comes not from fixing these states, but transcending them–transcending and centering ourselves in the second two.

It's Time To Wake Up

Mystical Oneness and the Nine Aspects of BeingMystical Oneness and the Nine Aspects of Being is a step-by-step guide to enlightenment and beyond.

Available at:

Amazon - Barnes and Noble - iTunes- Google Play - Kobo

It's Time To Be Happy

The Serentity TechniqueWe live in divisive times.

The Serenity Technique provides 7 simple steps for inner peace… whenever you need it.

Available now on Amazon

It's Time Let Go

My Dying WordsImagine I have only seven days left to live.
Now imagine I share my last thoughts with you.

Available now on Amazon

One thought on “Our Four Sources of Consciousnesses

  1. Wayne,
    Thank you for this posting. It reminded me of the following excerpt from Stewart Edward White’s book “With Folded Wings.” Later. –Keith 🙂

    Some Excerpts from Stewart Edward White’s book “With Folded Wings”


    PROGRESS is the pursuit of things for which we pay the price of ourselves. (Betty)


    AS WE have seen, in the personal case the aim is self-development. This is essentially an individual process. Therefore, it cannot be blueprinted. Nobody can give exact directions, as for the care and use of a washing machine. That is the mistake made by many systems of teaching and of religion.

    “Individuality,” said the Invisible, “is the end of evolution. And the higher the evolution, the more individual becomes the entity. Therefore the more individual must become its treatment.”

    However, it is quite possible to examine the general procedure intelligently and supply conditions that will encourage growth. We do that with plants. We have determined pretty well what happens chemically and biologically; and we supply proper soil, fertilizer, climate, water.

    So likewise we have a certain knowledge of the method by which we expand in consciousness. We are beginning to learn what we can supply to accelerate and foster that expansion.


    The basic ingredients of evolution, even away down the scale, said the Invisibles, are experience and memory.

    “Memory,” they defined, “is a faculty which gathers or acquires certain phases from the All for the building up of that which possesses the memory. It is by the utilized memory of experience that the body of any segregated thing is expanded.”

    The important word here is “utilized.” How do we utilize the memory of experience?

    “The body of memory,” said the Invisible, “acquired through the automatic awareness-responses of any entity builds up the content, not of the particular entity, but of the species to which it belongs. In that way, one might fancifully say, dogs in general learn how to be dogs in increasing sufficiency. Only when an experience results from an exercise of free will does it become a part of the memory of the individual. The human physical structure, to take a simple example, is daily undergoing a great multitude of experiences having to do with the sensational and instinctive, and therefore automatic aspect of awareness—such things as the ordinary bodily functions. None of these experiences, so far as the individual is concerned, has any place in his final structure. But every experience which is a manner of action by free will, however slight, is drawn from that part of the cosmos which comprises the Not-done, and transferred into that part of the cosmos which comprises the Thing-done. The latter is, in the realest sense possible, a portion of the individual entity, AND WILL FOREVER REMAIN SO. The course of personal development, then, is a constant transferal from that which is outside in experience, permanently to that which is—not inside, but ourselves.”

    Another time one of us asked: “Is all evolution achieved by a process of assimilating experience? And is this assimilation an intellectual process?”

    “Evolution,” said the Invisible, “must, in the final analysis and in one way or another and at one time or another, pivot on an exercise of free will. Free will implies a decision, a choice between one thing, one course of action, one rejection or acceptance, and another. The mere experience and the mere translation into conscious possession are only the materials furnishing forth the opportunity for this exercise of free will. That which is absorbed but not intellectualized, and that which is intellectualized but not absorbed, are alike in that they are powerful in possibility but barren of result when viewed from the standpoint of personal evolution. In this regard they become significant only when they, or such portion of them as is appropriate to the moment, are utilized in decision or the exercise of free will.”

    Another time a little more detail was given us on the evolutionary process. On this occasion a friend who was a teacher was in a dilemma. He had been lectured by the Invisibles on the importance of balancing intake and outgo. How did this fit into the free-will-and-decision picture?

    “The evolutionary process,” said the Invisible, “for the teacher as for all others, is threefold—indivisibly threefold. Without adequate, balanced and complete working of all three aspects, futility results. First, that which is to be given out is received, either through the spiritual senses or through unconscious experience of life. Next, it is understood intellectually by the focused mind—it is rationalized. This intellectualization can come about from within by constructive thought, or through recognition by means of something read or taught from outside. And third, the subject matter gains its dynamics.

    “Now often the third element, that of obtaining dynamics, is omitted. As soon as the thing is intellectualized it is given out. That is the method of most teachers and preachers, polemic writers and reformers of the world. And because of the omission of the third essential, the effort is with little or no result.

    “Dynamics are obtained only through the immersion of the concept in the substance of which your earth life is composed. That means it must be applied in the ordinary way of living to actual and constructive life. Only thus does it obtain a body of substance which will make it effective. The thing you learn and understand and become enthusiastic over and immediately give out as a teacher falls flat, because it is made, not of flesh and blood, but of an alien substance. The preacher who fills his church is the preacher who lives what he says outside his church. The teacher of influence is he who has bathed his ideas in life. And note the following: it is most important: this process of bathing in life is not a laboratory process; it is not a conscious bringing forth of doctrine for dipping in a solution prepared for the purpose; it is a taking the doctrine as part of yourself with you where you move among earth affairs. There are no preachers, there are no teachers, who are teachers and preachers only—not in the true sense of those terms. They are practitioners of life who bring from their daily uses their well-worn tools for explanation. He who learns must expand his practical earth life in equal measure to his learning, for his learning will in the long run equal his expansion.”


    We grow in consciousness, then, by making decisions. And the immediate product is individualized experience and memory.

    Now one cannot make decisions that will result in experience without overt action. The action may be either mental or material, of course; though ordinarily the latter. But it must be action, functioning. The wholly inert never progresses. So important and basic is this principle that for a long time our Invisibles hammered it at us, in its simplest form, over and over again. Only after the crude raw idea was integral to our thinking did they concede that the kind of functioning had importance.

    “It doesn’t make the least difference what you do, which part of the world you choose to function in; it’s the functioning itself that counts.”

    “What he means,” another Invisible commented on this idea, “is, never mind whether or not you think your job is a fool job, if you know it’s your job. But have no doubt as to that.”

    Or again:

    “You can’t find out anything by simply wondering. You have to get busy and do something. Just what you do does not really matter; it’s the intention that counts. Perhaps you don’t get that. I’ll explain. You set about doing something. It goes flat. You try again. You quit. After a while you try again. Perhaps you never succeed, but the mere act of trying is sufficient to give you a sort of boost. Not a boost as respects that particular thing, but in a definite direction. On the other hand, if you lie down, you come to a dead stop. You have no momentum.”

    “Action is all of development,” stated another Invisible. “Of course I do not necessarily mean physical action. The very first slight wee crawly movement on the part of the most microscopical creatures you can discern is not merely to insure the means of existence, though apparently that is the sole reason. The basic real reason is development-action. Any new thing must be acquired by action, by experience, before it can be told, either by you to yourself, or to you by somebody else. You can be told no new thing. You can be given the words, but you will not understand them. That’s why there is so much vagueness and groping and dissatisfaction in the approach to anything new. You must first confront it, become aware that it exists. It is something; just something. You cannot understand it because you have no experience. Then you must act, and from the act, and its result, you get knowledge.”

    “But how about spiritual contact?” we asked. “You have been emphasizing how important that is, and the filling up at the Source. Now you seem to be trying to turn us back to the mere mechanism of daily life!”

    “With the average man,” observed the Invisible quaintly, “the building of a water wheel arouses an ambition to supply some water for it. He is proud of it and he wants to see it go.”

Leave a Comment