Page 1

MAY

17-19,1991

OKLAHOMA C I , OKLAHOMA

This

Special Conference Publication of the Fellowship Forum is made possible

by the

sincere, honest,

and thoughtful efforts of the participants in Scientific Symposium

11,

conducted in Oklahoma City,

OWahoma, May

17-1 9,1991.

The Editors

CONTENTS:

PAGE

Foreword

Melissa Wells

ii

The Ultimate Frontier: The Barrier of Mediocrity

Larry Mullins

1

Coming Full C i l e

Joy

Dirham

11

The Second Enlightenment: Religion and Liberalism

Bill Granstaff

15

Engineering-Science and Magick

L. Dan Massey, Jr.

22

The Life Pattern

John Lange, M.D.

31

Paradise and the Topology of Space-A Theory of Ultimate Matter Philip G. Calabrese, Ph.D.

34

Manned Flight: From Fandors to FANDORS

Paul W. Hemck, P.E.

38

Scientific Pdictions

of

The Urantia Book

Irwin Ginsburgh, Ph.D.

and Geoffrey L. Taylor

Love and Science

Charles E. Hansen

51

Personality and Will:

Inmasing Mastery of the Inner and Outer Worlds

David Elders

New Models of Mind, Order and Chaos

Brendan CYRegan

62

Psychology as a Variety of Religious Experience

Marta Elders, Ph.D.

70

Cosmic Design:

The

Creator's Pin

Mike Wisenbaker

[A Separate Volume]

SCIENTIFIC SYMPOSIUM I1

I havediscovered that when we askGod for help with

a problem, the solution can arrive in spectacular fashion.

Such was the case with Scientific Symposium

11.

This event, dedicated to the exploration of scientific

thought by students of The Urantia Book, was to be a

continuation of the initial effort by the Nashville study

group in presenting Scientific Symposium I at Belmont

College in May, 1988. Unfortunately, an incident oc-

curred during a regional conference held a year later at

the school which resulted in the termination of the use

of that facility as a site for conferences by the Nashville

study group.

Many months passed with no progress in finding

another site in Nashville for the second symposium,

which was tentatively scheduled for May, 1991. By the

spring of 1990, the location had to be resolved so that

the symposium could be announced at the International

Conference held at Snowmass, Colorado.

I

discussed these problems with Berkeley Elliott from

Oklahoma City while we wereattending the 1991 spring

regional conference in Leesburg, Florida. Berkeley men-

tioned possible sites

in

Oklahoma City, and I asked her

to check into them. Within a week, she had located two

universities that could accommodate our group during

May.

This was a pleasant turn of events for me, since

I

had

become

a

member of the First Society of Oklahoma a

couple of years earlier. Scientific Symposium I1 became

a project of that society and was scheduled for May, 1991

at Oklahoma City University.

This symposium was a continuation of a threefold

theme based upon a passage on page 1306 in The Urantia

Book which discusses human progress in planetary

development. "Man's Increasing Control" was the topic

for the second symposium.

Many talented speakers with a scientific background

offered their expertise, ranging in subjects from the

social sciences

to

hard-core physics, with one speaker

dallying in the magick of it all. The second symposium

met goals which had been envisioned in early stages of

planning the first symposium. First, a comparative

analysis of scientific thought in

The

Urantia Book with

prevailing thought in the scientific community was the

sub* of a paper delivered by Dr. Irwin Ginsburgh, an

engineering physicist from the Los Angeles area.

Second, a presentation by a scientist not involved in the

mainstream of Fellowship activities was made by Bren-

dan O'Regan of the Noetic Institute of Sciences in the

San Francisco Bay area. Many thanks to Larry Geis for

his time and effort to recruit Mr. O'Regan.

The work of volunteers in the Oklahoma Society in

preparing and hosting the symposium was exemplary.

Many travelers from the Oklahoma City airport would

pin me in thanking everyone who provided transpor-

tation to and from the university. The spirit of serving

was beautifully demonstrated by the musicians and

singers who shared their talents during the went: Tom

Allen, David Glass, Susan Wright-Aldridge, Richard

Randall, Barbara Hester, Teny Pursell, Carol Hay, Joan

Batson-Mullins, Bill Granstaff, Phil Calabrese,

Dan

Young and Waldine Stump. And Harry McMullan

deserves kudos for his gracious manner as master of

ceremonies.

A special note of thanks also to Kurt Cira of Mil-

waukee; Dennis Bmdsky of Amherst, Wisconsin; and

Mike Hadilek of Phillips, Wisconsin for videotape

production of the symposium. Recognition should also

be given the Fellowship office staff who handled

registration and related finances. And thanks to Dianne

Menard, who has recently moved

to

Philadelphia from

Oklahoma City, for transcribing tapes of certain

presenters.

The symposium would not have been possible

without the volunteer efforts of the speakers, who in-

vested many hours, longdistance telephone calls, air

fares and other expenses in order to offer us their exper-

tise. My sincere appreciation for their efforts: Larry

Mullins of Boulder; Joy Dirham of Los Angeles; Bill

Granstaff of Oklahoma City; John Lange of Fort Smith,

Arkansas; Chuck Hansen of Silver Spring, Maryland;

Dave and Marta Elders of Darien, Connecticut; Michael

Wisenbaker of Dallas; Paul Herrick of Jupiter, Florida;

Irwin Ginsburgh of Los Angeles; Philip Calabreseof San

Diegd; Dan Massey of Boston; Carol Hay and Joan

Batson-Mullins of Boulder; and Brendan (YRegan of

San Francisco.

Scientific Symposium 111-Man's Universe Integra-

tion-is tentatively scheduled for May, 1994, at Okla-

homa City University Hope you can pin us!

-Melissa Wells, largo, Florida

MAY

17-19.1991 OKLAHOMA

CITY.

OKLAHOMA

The

Ultimate

Frontier:

The Barrier

of

Mediocrity

It is good to be back in Oklahoma. There is

no

in my mind that it is here where

many of my spiritual roots lie, where they were

fostered and tested, and I hope dweloped to

some degree. About a year ago my daughter

Kathleen graduated from Oklahoma University

as an engineer, to my great joy. She was also

elected president of the Engineering Club.. .a

remarkable achievement in a man's profession.

Kathleen used

to

kid me, saying that it took

twice as much for a woman to achieve the same

status as a man.. .that she would have to be

twice as good to achieve the same mgni-

tion-"But that is not very difficult," she would

add. Kathleen was declared learningdisabled

when she was thirteen. It was because of Kathi

that

I

became passionately interested in the

science of motivation and human conscious-

ness. At Snowmass last summer

I

told the story

of how Kathi had lost her mother to cancer and

had lost an older sister to drugs, and my own

struggles to find God and walk with him.

Our

theme today is "h4an's Inapasing Control."

There is no doubt that man has achieved

great strides in controlling his environment on

this planet. We are no longer wholly at the

mercy of the fickle elements. We can communi-

cate in nanoseconds with people all over the

world. There has been stunning progress in

-

-

virtually all the sciences.

But there is another frontier wherein human-

kind has not been so successful. That is the

frontier of mediocrity that seals us off from 90%

of our potentiality. closely associated with the

frontier of mediocrity is the one area in which

humankind has total--or at least potentially

total--control. And that is the

area

of moral

choice.

And, yet, it is here where we have failed most

consistently. Here where we lag far behind our

material successes. This ultimate frontier-the

barrier of mediocrity that holds sway over most

of humanity-is the pb of all of us. You need

no special training to involve yourself with

work in this field. The laboratory of the ul-

timate frontier is life itself. No one individual

has an advantage of any kind over another in

this study.

Some people have asked me over the years if

I

have any special technique for approaching

the creative work I do. This is difficult to

answer; it would be like asking Dan Massey,

'Wow do you think?"

The truth is that

I

don't know anymore about

how the creative process works than anyone

else does. But

I

do know the means

to set

up the

circumstances by which the cmtive process

seems to happen. Actually, we know very little

about how the brain and the mind operate. If I

asked you a specific phone number that you

know, you would reply instantly. Yet, you do

not know what looked for the number nor where

or how it looked.

I will share with you the method I use to do

creative work.

I

also encourage you to share

your own ideas on the subject of development

of consciousness. As I said, the question of the

control and development of our consciousness

is the pb of us all.

I won't make a lot of pkes this evening,

because this will be a serious

talk.

It is based

upon a very serious premise.

Irnmanual Kant said: "Do-and then be."

Gurdjieff said: "Be-and then do." And Frank

Sinatra said: "Shoo-be do be do."

Today I am going to talk about the ultimate

frontier, that frontier we call mediocrity.

Mediocrity. Someoneonce said that it is not that

most people live lives of

evil,

but rather they

live lives of such utter innocuousness. Why?

Why do most of us here have the vague feeling

that we are using but a fraction of our total

powers, or personality credits, as The Urantia

Book might say? What can we do about it?

Just about a week ago Joan and I had a fan-

tastic week at ozumel, an island off Mexico,

nestled in the Caribbean

Sea.

Now, granted, we

were on our honeymoon. But there is no way

even a casual visitor could not be struck by the

glory for the senses.. .in the rich blues and tur-

quoises of the waters, the sky and the clouds,

the fresh, very temperate air.One day we took

a snorkeling trip on a big catamaran, along with

a couple of dozen other people.

I noticed one man sitting near us. He wore

dark glasses, and like most males on this planet,

he seemed to be trying to look as dangerous as

possible. But as he became more relaxed, he

began to talk in a friendly way. His name was

Joe. Joe was soon complaining about America:

it "isn't what it used to be," and taxation, and

this and that.

I

gently and tactfully admonished him, and

Joe quickly modified his remarks. Later, he

would find other people to talk to and began to

harp upon his negative themes again. And

BY

Lany

Mullins

A

reader of The Urantia

Book for over 20 years,

Mullins

is

president of a

marketing and management

consulting firm in Boulder,

Colorado.

"Someone once said

that it is not that

most people live lives

of m'l, but rather

they live lives of such

utter innocuousness."

SCIENTIFIC SYMPOSIUM

I1

Contrary to popular

belief, the greatest

moments

of

our lives

are not the times

when we were the

most receptive and

relaxed; our happiest

moments are usually

those times when we

stretched mind and

body to the limit in a

voluntary and suc-

cessful effort to

achieve something

worthwhile.

Why do we not enter

into some kind of

partnership with

God and go forth to

meet our destiny,

rather than seek to

avoid it all of our

days, only to be run

over by it in the end?

--William James

these other folks tended to agree with him and

began to chew a cud of negatives and

petty gripes.

I ignored this discussion, but it occurred to

me: How is it that this man can talk in negative

terms about life, his country and all, when he is

engaged in activities and enjoying luxuries that

the richest man on the face of the earth could

not have duplicated a century ago? How can he

rail and

be

bitter about real or imagined wrongs

in

such a setting, and a Viktor Frank1 can stand

in the freezing rain at three in the morning at a

Nazi death camp called Dachau, and make the

decision to create positive experience out of his

situation?

Or,

how could a Lou Cehrig stand on wasted

legs in Yankee Stadium, his career cut short by

multiple sclerosis, and declare himself to

be

the

'luckiest man on the face of the earth"? Or how

could a little black child named Wilma

Rudolph, who was born prematurely and was

crippled by disease as an infant, at twelve years

of age shed her braces against a doctor's warn-

ings and eventually become the first woman to

win three gold Olympic medals in track?

Were these people gifted with a special in-

gredient that

Joe

lacks?

Or

did they simply

access something that is available to us all-at

least to those of us who dare to go for it?

If Joe could meet Jesus, could Jesus turn him

around in a single conversation the way he

transformed Fortune? Why is it that it is

generally agreed among psychologists that we

achieve only ten percent or less of our poten-

tial?

Or,

to put it another way, ninety percent or

more of our potentials never become actuals in

time and space upon this planet? Or why is it

that we use but two percent of our creative

powers when, at two years of age, most of us

utilized about eighty percent of those creative

powers?

Finally, why is it we share, as mortals of the

realm, a vague feeling that we

IE

not doing

what we need to be doing? Why is it that we

strive harder to avoid and escape our destiny

than we might have to if we sought to fulfill it?

As William Jamesonce said, "Why do we not

enter into some kind of partnership with

God

and go forth to meet our destiny, rather than

seek to avoid it all of our days, only to be run

over by it in the end?"

I

became interested

in

the process by which

we create our consciousness when

I

was a man

of about eighteen. It was then that

I

was pre-

sented with the startling concept that we can

control our thoughts. I reasoned that if this is true,

and it seemed possible that it was true, we

could do virtually anything. No matter what

the situation, we could transcend it. With a

mind as clear as a mountain stream we could

achieve a kind of precise objectivity about our-

selves, as though our human personalities

were

merely a subject of some noble experiment, and

wecould learn to dance thedanceof the human

condition with grace and skill.

This personal revelation about thought came

when

I

discovered a book called Raja Yoga or

Mental Mopment, by Yogi Rarnacharaka. In

it the author asserts that we should

be

able to

discard an unwanted thought with the

ease

with which we cast a tiny annoying stone from

our shoe. But, he laments, how rare indeed it is to

meet

such a man. Instead, we watch the care-

worn faces go by, faces haunted by bat-winged

phantoms that torture their minds, by this fear-

thought and then another, or ruled by appetites

that have long supplanted their natural hun-

gers. People with whom we cannot carry on a

casual, relaxed conversation because the over-

brooding human ego is always there, suspi-

cious, watching, listening.

I

had no idea at the

time how difficult the task to control my mind

would be. It seemed impossible at times, and

success came very slowly. Today, after more

years than

I

wish to admit, I

am

a few inches

from where

I

started. But I was heartened when

I

read that Jesus did not master his human mind

fully until he was nearly thirty.

Today there is an emerging school of psy-

chology that is based upon the optimal experi-

ence; its premise is, essentially, that we create

our

own

experience. Understand that this is not

simply positive thinking. The process involves

reframing each and every situation that con-

fronts us in a manner that empowers, rather

than defeats, us.. .so that troubles invigorateus,

obstacles challenge us, and disappointments

spur us on.

Contrary to popular belief, the greatest mo-

ments of our lives are not the times when we

were the most receptive and relaxed; our hap-

piest moments are usually those times when

we stretched mind and body to the limit in a

voluntary and successful effort to achieve

something worthwhile.

Last summer my six-year-old daughter,

Michelle, demonstrated this principle. She sud-

denly swam the widthof the swimming pool-

what we call the "big" pool. All summer long

she held the edge and would not attempt it.

Then she made a decision on her own to go for

it, and she did. When I lifted her out after her

triumph, she was spitting water and wasout of

breath. But she was ecstatic! Why?

She

made

a

conscious decision to stretch

herself

to achieve what

she deemed an important milestone, and she

succeeded.

MAY

17-19,1991

OKLAHOMA

CITY,

OKLAHOMA

Now let us examine four premises that are

key to what

The Urantia Book

says about the

question of dominion of our conscious mind.

The first three premises will

be

easy for you to

accept.

First of all, The

Urantia Book

presents a model

of the human being that is unlike any theory

ever forwarded by psychology, religion, or

philosophy. The

Urantia Book

asserts that the

human creature is indwelt by

God

in two dif-

ferent ways: by the prepersonal Thought Ad-

juster and the Personality essence. These two

endowments of God seek to find each other in

time and space and are wholly dependent upon

the decisions of the human personality in this

quest.

The second premise is that somehow, upon

this mysterious enchanted loom between two

unchanging realities, the human creature

weaves-or fails to weave-its own universal

identity. The degree of success achieved by this

effort to achieve cosmic birth is the measure of

actuality achieved by the human creature. That

is to say, we become more and more real, in a

cosmic sense, as wedevelop our own potentials

into actuals.

For most of us that means a success

ratio of under ten percent.

Third, the finite tool we

are

loaned to achieve

our own actuality is a dual-hemisphered in-

strument known as the human brain. This in-

strument is specifically designed to apprehend

finite reality. Because of its dual nature, the

brain is able to grasp and evaluate fact, or the

way things

are,

and also grasp the emerging

patterns of the Supreme, which together repre-

sent the way things ought to be. It is the syn-

thesis of fact and value that produces a grasp

of ever-changing, everemerging reality.

Please note that I

am

saying here that

fact, or

things, are not, nor could they

ever

be evaluated as

though they represent an intrinsicdity,

however

popular this concept is with people.

I

have

heard intelligent

Urantia Bwk

readers casually

equate the material finite world with reality,

rather than seeing material reality as a neces-

sary

but not

adequate tenet of reality.

Reality is a

living, organic synthesis of facts and values.

The human brain was specifically designed

to synthesize facts and values. Four billion mes-

sages go back and forth between the hemi-

spheres each second. A better thought-

instrument would have a third brain to do the

pb of synthesizing. And we know that such

three-brained creatures exist and are superior

to one- and two-brained mortals in their

spiritual development.

My fourth and final premise is that the teach-

ings of Jesus for this day and this generation

1

can be summed up in three words:

serenity,

receptivity,

and

action.

Without question this

premise could bechallenged. Some might point

out that selfless, loving service is the essence of

the message of Jesus. My answer is that some

of us need to work to achieve a state of mind

that makes loving service possible. Also, if the

mind is serene and calm, and the heart is turned

to God and receptive, the action that follows

will be attuned to the service of God and

humankind. So let's be patient and examine

this formulation.

Serenity

is the first requisite. A turbulent, im-

mature, emotional mind cannot be receptive of

the mind of Jesus. Much of the teachings of the

Master focused upon thecleansing of the mind,

the removal of resentments, the mastery of

fear,

and the achievement of clarity.

Receptivity

is

possible once the mind has achieved serenity.

But to be receptive one must be humble, devoid

of preconception.

Action,

or the completion of

decisions, follows upon the wise formulation of

a decision-plan. Without action, all the rest is

vain.

These four premises form the basis for what

I have to say:

The Urantia Book

presents a unique

model of humankind, a cosmic playground of

mind and decision existing in the intervening

finite between the Thought Adjuster and Per-

sonality. Second, we create our own cosmic

identity in this area of human personality

dominion; we make ourselves cosmic actuals

based upon our decisions. Third, the two-

brained human tool of thought is the finite

dual-brain--one brain designed for reasoning,

logic and the analysis of fact, and the other for

receiving patterns and concepts. The living and

continual synthesis of these two factors con-

stitutes emerging reality, or relative truth.

Finally, the essence of the teachings of Jesus

can

possibly

be

summed up as serenity, receptivity

and action. With these premises in mind, follow

me in exploring four questions.

First,

if the mind of Jesus emerges in ad-

vanced and spiritually mature mortals, is there

any clinical evidence of it? Has psychology or

science found any viable proof that intrinsic to

the healthy mortal is a

set

of clearly defined and

associated principles that correspond to the

mind of the Master?

Second,

if modem psychology is accurate,

and we use but a tiny fraction of our creativity

and our potential, does The

Urantia Book

offer a

clear path to breaking the frontier of medi-

ocrity?

Or are

most of us doomed and sealed

behind this barrier?

Third,

if our survival as realities, or universe

citizens, is predicated upon decisions,

My answer is that

some of us need to

work to achieve

a

state of mind that

makes loving service

possible.

Serenity is the first

requisite. A tur-

bulent, immature,

emotional mind

can-

not be receptive of

the mind of Jesus.

SCIENTIFIC SYMPOSIUM

I1

First of all, let me

say that the mind

of Jesus has been

clinically discovered

and defined in people

who are, or were,

clearly superior

mortals.

To simplify Maslow's

remarkable insight,

imagine that you

wanted to know

about baseball

players.

lf

you

studied only those

who failed, who

languished in the

class D leagues, your

idea of baseball

players would be

rather dismal.

1

decisions and more decisions, and a decision is

not complete until it is acted out, is there a

methodology in The Urantia Book that leads us

to

right

action?

Finally, how can weapply this information to

our everyday lives? mmediatel,

vividly, and

with clear results?

Fist of all, let me say that the mind of Jesus

has been clinically discovered and defined in

people who are, or were, clearly superior mor-

tals. The discovery was made and validated by

an atheistic Freudian psychologist named

Abraham Maslow. Just before World War

I1

hundreds of the best Jewish minds fled the

terror of Nazism and came to New York City.

Many of these intellectuals joined the staff of

New York University where a young Abraham

Maslow taught. Maslow enjoyed rubbing

elbows with these brilliant people.

As a Freudian psychologist, Maslow had

learned that the human mind is programmed

with a social system of values, and th&e values

restrain us. That is to say, we repress our normal

instincts to, for example, push an old lady out

of our way because society has instilled a con-

science in us. Freud called this conscience the

super ego. Much of our psychological stress,

according to Freud, is the effort of our con-

scious ego trying to reconcile the pressures of

our unconscious natural instincts, called the Id,

with the repressive pressures of our super ego.

According to this model of humankind, we

are

essentially ruthless animals without con-

science or values until we are artificially

programmed by society. Freud's studies and

analysis of people who were seriously mal-

functioning seemed to verlfy this model.

a s l o w b e a n

to notice two special people

among the body of brilliant minds at New York

University. They were Ruth Benedict and Max

ortheiker.

l%ese

two did not seem to fit into

the ordinary human pattern of mediocrity.

They loved their work and threw themselves

into-it. They were gracious, warm, creative and

confident. They laughed freely and were acces-

sible under most conditions. They were big-

brotherlike in their attitudes toward their less

able and adjusted brothers and sisters.

Being a kind of guy who liked to analyze

things, Maslow began to take notes and gener-

ally observe these two unusual individuals.

b r eand more he became convinced that they

did not fit the Freudian model. Late one night

Maslow had an insight that was to eventually

revolutionize psychology. He looked over his

notes on Ruth and Max, and in a single flash

saw that he did not have a profile of two people

before him. Although they were totally unique

and individual, the two profiles before him

represented a new kind of person.

Maslow was studying something that had

never been studied before. He was studying

psychological health. And most important of all,

it seemed that when a human entity reached a

degree of health and maturity, it began to man-

ifest a system in intrinsic values-including

truth, beauty, and goodness. Not stuff pro-

grammed into the mind to repress it, not reins

to hold it back. But rather horses to pull and

allure

it

forward.

Maslow did not refute Freud. Nor did he

contend that Skinner and his behaviorism were

false. He simply said that the concept of a

human creature totally under the sway of ante-

cedent causation was incomplete. It seemed that

as a human emerged from the confines of

immaturity into relative degrees of maturity,

she or he became more and more able to exer-

cise free will.

Maslow conjectured that the human, as he or

she approached maturity, became more and

more real. This is to say that the potentials of the

human being began to become actuals. Such a

maturing individual began to make his

self

ACTUAL. Thus Maslow arrived at a concept of

the process of self-actualization. Self-actualizing

humans did not fit the model of Freud or

Skinner.

Maslow came to the conviction that Freud,

by studying only the ill and failing misfits of

humanity had created a sick science, incom-

plete and inadequate. To simplify Maslow's

remarkable insight, imagine that you wanted

to know about baseball players.

If

you studied

only those who failed, who languished in the

class

D

leagues, your idea of baseball players

would be rather dismal. But if you studied the

great and super achievers in the sport, you

would collect a totally different body of infor-

mation.

Maslow determined that he would study

healthy people. He began a long and arduous

effort that flew in the face of the elite and

accomplished high priests of psychiatry. He

looked for historical examples and contempor-

ary

individuals who manifested the remark-

able qualities that he had discovered in Ruth

Benedict and Max Wortheimer.

The resulting study included nearly

2500

people. These were by no means perfect people.

They all had faults and areas of immaturity, or

lack of development. But they were achievers

who had made important contributions to the

planet, and they were relatively happy and

well adjusted. Most of all, they seemed to

manifest qualities of healthy behavior that

MAY 17-19,1991 OKLAHOMA

CITY, OKLAHOMA

were beyond the ability of ordinary mortals.

Maslow published his findings in a paper en-

titled, Self-Actualizing

People,

a Study in Mental

Health.

In this historic paper Maslow showed that

healthy, self-actualizing people, regardless of

their social backgrounds, are a different

type

of

human than the vast majority of their brothers

and sisters. Not simply different in degree, but

rather different in

kind.

There were not many of

these people, probably less than one and a half

percent of the population. But they were clear

models of what we human beings could be-

come. These self-actualizers showed parallel

characteristics that were impressive and beau-

tiful. Humanity had a new standard, a new and

encouraging potential

to

strive toward.

The emerging profile of self-actualizers reads

like a partial description of the personality of

Jesus.. .creative, expansive, generous, devoted

to a cause. There follows a very brief synopsis

of these characteristics. Read Maslow's Motim-

twn and Personality if you want to learn more

about this study.

The Self-Actualization Touchstones

Religious: Self-actualizers seem to accept the

religious experience, the Peak Experience..

.

they have a devotion and a commitment to

higher values.

Active Agents: Without exception, self-actu-

alizers are committed to some high-minded

cause that they hold to be more important than

themselves. They tend to have a capacity to

lead, an ability to commit.

Independence of Culture, Opinwns, Social For-

malities: Self-actualizers are less enculturated

and programmed. They tend to think and act

on their own.

Creative: Self-actualizers are creative.. .they

get things done. They are spontaneous and

unpdctable, less concaned with sodal mores.

(They seem indifient to these mores, they do

not seek

to

violate them. People who consistent-

ly go against social standards are consided

conformists in reverse.)

Brotherhood: Self-actualizers have a tendency

to help those around them

...

they have unor-

thodox, unhostile senses of humor.

Clarity: They seem to perceive reality with

clarity, with fewer hang-ups and ego concerns.

Problem Solver: Self-actualizers are problem-

centered rather than ego-centered. They tend to

focus upon the important situations at hand,

sometimes to the exclusion of their own imme-

diate needs.

Maslow determined that a human being

could not achieve the self-actualizing process

until he had satisfied certain deficiency needs. It

was in these areas of deficiency, or pemeived

deficiency, that the ideas of Freud and Skinner

seemed to bevalidated. But once the human being

no longer

saemed

to need to

talQ

things from his

environment to satisfy his needs, once he began to

give things back to his environment, Freudian

psychology and Skinnerian Behaviorism no longer

adequately explained his behavior.

Maslow's pyramid or hierarchy of needs is

well known. His two key premises related to

this pyramid of needs are: a lower need must

be satisfied before another or higher need is felt;

and a satisfied need no longer motivates. Let's

look at this hierarchy of needs.

1.

Biological needs. The entity must have food,

air, water, etc., before it will seek to satisfy

another need.

2.

Safety Needs. When a human feels biologi-

cal needs satisfied, he will seek to establish

security.

3.

Social Needs.Once the entity feels safe, he

seeks out social companionship, approval, ac-

ceptance.

4.

Hazing satisfied these needs the mature now

craves estern, recognition, power and control. The

ego operates in various arenas of life to satisfy

these needs. Once the human has achieved the

rare status of satisfying his esteem needs, he

passes into a new area: the area of relative

maturity.

5.

Self-Actualizing. This is the area where the

entity &eks to become real-an actual rather

than a potential. This is not a conscious pursuit

in the way one might seek social acceptance or

power. Self-actualization seems to be the by-

product of the pursuit of some cause greater

than oneself. All self-actualizers were totally,

sometimes fanatically, committed to a high-

minded task. ["He

who saeks

to find

his

life sM1

lose it, he who loses it for my

sake

shall

find

it."]

On pages

576

to

577,

The Urantin Book delin-

eates

a

very similar hierarchy of development

for humanity:

(1)

TheNutrition Epoch (biologi-

cal needs);

(2)

The Security Age (safety needs);

(3) MaterialComfort Era (described as an era

that permits leisure and comfort. The social

needs, such as competing for material status

-

-

described by Maslow, can be correlated with

this era.); and

(4)

The Quest for Knowledge and

Wisdom. (Unfortunately, on our planet this

quest is closely related to immaturepower and

ego needs. Thus Maslow determined that in-

dividuals seek knowledge largely to achieve

status, esteem, recognition and control.

Yet,

an

honest quest for knowledge results in the

development of wisdom, and accumulated

wisdom results in enlightenment.)

The

emerging profile

of selfddualizers

reads like a partial

description of the per-

sonality of

Jesus.. .creative, ex-

pansive, generous,

devoted to a cause.

SCIENTIFIC SYMPOSIUM

I1

"The concept of

process

is

an

important one.

We never achieve

self-actualization,

we

only enter into

the process.

"

Then Iesus gave

him

a

stunning com-

mand, "Arise my son

and stand up like a

man." Jesus told him

in effect to get off his

duff.

I

The

Urantia Book goes on to layer the self-ac-

tualizing process into three distinct levels. It is

interesting to note that in the Maslow model we

have traversed four distinct levels of develop-

ment and entered into a fifth. In my own judg-

ment, these are the swenth through the third

psychic circles.

The Urantia Book describes the areas below

self-actualization as deficiency areas, remark-

ably close to Maslow's concept of deficiency

needs. The book comments that this residue of

animal indulgence and laziness is eradicated

upon the mansion worlds. Entering the third

circle, or the area of self-actualizing, as 1 have

said, The Urantia Bookdelineates threeaddition-

a1 levels:

5.

The

Epoch of Philosophy and Brotherhood.

6.

The Age

of Spiritual Striving.

7.

The Era of Light and Life.. .for an individual

human being, di& djuster contact and even-

tual fusion.

According

to

Maslow, only about one and a

half percent ot the population enter the self-ac-

tualization area, which

I

have conjectured is the

third circle.

I

must also remind vou that the

psychic circles are not levels of spiritual devel-

opment; they are only associated in some un-

specified way to spiritual development. This

would fit the maturitv criteria and discoveries

of Maslow about the kierarchy of needs.

We can reasonably conjecture that if seven

psychic circles do exist, they should give re-

searchers some evidence of their existence. It is

not unreasonable to associate the Maslow

hierarchy of maturity development with the

psychic circles.

My second and third questions were: Does

The Urantia Book give us a methodology to

break into the ultimate frontier, the barrier of

human mediocrity?

Does

it give us a method to

make decisions and complete them with ac-

tion? I believe it does. There are two pages in

the book which every student of psychology

should study with minute care. w e are all

familiar with them. It is the encounter of Jesus

with Fortune. In this encounter lesus outlines a

program that caused Fortune to transform from

a languishing, fear-ridden mortal with the

potential to

be

ten times what he was, to a

magnificent reality in the universe-a jewel in

the mosaic of the Supreme. What Jesus said to

Fortune was the message he gave to all of

humankind-in clear, precise and unmistak-

able terms.

Is it not true that most of us tend to languish

on our own private hillsideof doubt, indecision

and self-pity, at least to somedegree? Isn't there

a vague uneasiness that the fire of desire within

us has been dampened by fear? Could this

common syndrome beour potentials raging for

expression? Maslow believed this restless un-

fulfillment is the condition of most of hurnan-

kind. He conjectured that the discomfort we all

feel can only be satisfied by the cultivation of

our own undeveloped potentials. Else, these

potentials will eventually grow silent, decay

and die. In this case an inexpressibly precious

treasure has slipped through the fingers of our

stewardship.

Jesus knew the human condition far better

than Maslow. And I believe Jesus spoke to all of

us when he spoke to Fortune. The first charac-

teristic of the message of Jesus to Fortune was

that it represented a process, a complete cycle.

It began with a physical action and recycled with

a physical action. It was an endless process

prescribed by the Master. The concept of

process is an important one. We never achieve

self- actualization, we only enter into the process.

People are never self-actualized; they may be-

come self-actualizers. The process never ends.

The first thing Jesus did with Fortune was

open his mind to the ultimate goal. Remember

at all times and under all circumstances why

you

are

on this planet.

The

Urantia Booksaysthat

our primary goal should be to attain better and

better communion with our Thought Adjuster.

Here is the ultimate source of the values and

spiritual potential we should honor, the truth

we seek, and the solution to every problem that

confronts us.

There is not a person here without a set of

pmblems, and without a magnificent oppor-

tunity for growth.

But let us go back to Jesus and Fortune. Jesus

first gave Fortune a perspective of the ultimate

goal, our spiritual destiny. Then Jesus gave him

a stunning command, "Arise my son and stand

up like a man." Jesus told him in effect to get

off his duff. Alfred Adler noted this need for

physical action to break the inertia of the

lazy

evolutionary mind: 'Trust only movement."

Then Jesus acknowledged for Fortune the

reality of his pmblems and obstacles. But he

reframed them for this self-pitying man in such

a way as

to

empower him: "You

are

sumund-

ed by small enemies and many obstacles. But

the big things and the

real

things of this world

and this universe are on your side. The sun rises

.to

greet

you as it does the most powerful and

prosperous man on earth."

Jesus then points out that Fortune has better

than average physical equipment, but that it

was useless and wasted as long as he isolated

himself from humanity and nursed real and

fancied misfortunes. "You could do great

things with your body if you will hasten off to

where great things

are

waiting to

be

done."

Then Jesus addressed the

arena

of thought-

the mind. He again acknowledges the reality of

Fortune's problems, but he indicates there is

only one way out.. .one escape. And that is for

Fortune to take the initiative through assertion

of his dominion over his mind.

Jesus said to Fortune, "Look again. Your

mind is clear and capable. Your body has an

intelligent mind to direct it.

Set

it to work to

solve its problems, teach your intellect to work

for you. Refuse to be dominated by

fear

like an

unthinking animal. Your mind should be your

courageous ally in the solution of your life's

problems rather than your being its abject fear-

slave and bond servant of depression and

defeat."

Then Jesus spoke of the spirit. He called this

the most valuable possession of all. He told

Fortune to

mlease the spirit from the fetters of fear.

Once released, esus &id the spirit wduld

stimulate and inspire the mind to control itself and

activate t k body.

This, in

turn,

would enable the

spiritual nature to begin to deliver Fortune

from the evils of inaction. And Jesus suggests

to Fortune that the ultimate tool to release the

spirit is

living

faith.-faith to release the spirit,

which will inspire the mind and activate the

body.

The gift of faith. ..ours for the asking. We

need but ask for it and receive it.

Fdy,

Jesus admonished Fortune once again

to action: "When you become

so

readjusted to

life within yourself you likewise become read-

justed to the universe; you have been

born

again-henceforth your life will be one of vic-

torious accomplishment. Trouble will invigor-

ate you; disappointment will spur you on;

obstacles

will

stimulate you. Arise, young man!"

And now we have come 'round

full

circle.

Jesus began with a perspective, and then sug-

gested a physical action. Next, he asserted

dominion of human personality over mind.

Then he advocated a &ease of the spirit, and

finally back again to a physical action. This is a

process, a cycle, something that happens simul-

taneously, yet must be understood and ordered

sequentially by the evolutionary mind.

For those of us who have fears and doubts

and a haunting feeling of dissatisfaction, I offer

one final suggestion. I have devised a prag-

matic application of the process we have just

discussed, one that

I

find most valuable. It is of

great value in getting myself into the right

frame of mind to do creative work

The formula I use is simple, and based upon

the technique Jesus taught Fortune: 1

pray for

perspectiue, claim dominion

over

mind,

and

ask

for

MAY

17-19,1991

OKLAHOMA CITY, OKLAHOMA

the humility to

accept

the gij? of faith. Finally, I ask

for the energy to act and the intep'ty to live up to

the light

I

am given. Each

day,

regardless of the

situation, I do this process.

Now, most of us eat some kind of breakfast,

but few of us feed our soul each morning. Few

of us prepare for the day. We plunge intiit and

cope with what emerges. No warmup, no prep-

aration. Imagine an athlete who failed to warm

up. Imagine Mary Lou Retten attempting to do

her historic vault-the one that won her the

Olympic title--without a warmup.

So

try

this tomorrow morning. Get up at least

a half hour earlier. An hour is better. And begin

your day with an appropriate prayer to gain a

broad perspective. My prayer is simply to ac-

knowledge that on my own, with my human

mind and personal capabilities, I will fail. I ask

for the mind of Jesus.

I

ask that God direct and

help me. This initial process is the process of

gaining perspective

...

a reminder as to why we

are

here.

Consider your ultimate objectives. For ex-

ample, if you were planning a vacation day,

you could plan to cram into each moment the

very most experience you can. Or, you could

plan to walk with

God

and to enpy a wonder-

ful

spiritual experience. Also, if you elect to

follow the will of God each day, remind your-

self that

God

works with incredible economy.

There is no surplus of time or material supply,

but rather an exact amount at the exact time

needed.

Too

many of us live as though our

objective is to do as much as possible in any

given day, rather than to do what God may

want done.

So begin the day early with a reminder of

why you are engaged in living your life upon

the planet. This gives meaning to everything

that follows each day, rather than simply going

through the motions and coping. Try to do a

little physical exercise, some stretching and

breathing. Next, try to observe your mind. It is

a tool for you to use; it is not you.

Your emotions

are

not you, either. You

are

sovereign over mind

...

claim your birthright.

Identify with the personality essence within-

it is that "thing" which observes, the thing that

cannot observe itself. Thus, it cannot be defined

or qualified; it is YOU, the essence of you.

Next, I ask that God grant me the ability to

accept

the gift of faith.

I

ask that whatever ele-

ments

are

in me that might prevent me from

accepting this gift be dissolved. And thus I seek

to release the spirit within from the fetters of

fear. By now, if 1 am successful,

I

achieve a kind

of serenity, a peace. Now

I

am ready to receive.

And in the silence of the morning

I

listen to

Jesus then points out

that Fortune has bet-

ter than average

physical equipment,

but that it was use-

less and wasted as

long

as

he isolated

himself from

humanity and

nursed real and fan-

cied misfortunes.

So begin the day

early with a

reminder of why you

are engaged in living

your life upon the

planet. This gives

meaning to eve y-

thing that follows

each day, rather than

simply going

through the motions

and coping.

SCIENTIFIC SYMPOSIUM

11

It has been

said

that

we are not punished

far

our errors and

our sins; we are

punished

&

them. In

the same vein, we are

not punished

far

fail-

ing to live up to the

light we are given;

we are punished @

not living up to the

light within our soul.

My formula is exad-

ly

as

I presented it.

Achieve serenity of

mind. Achieve an

attitude of recep-

tivity. And then act

according to the light

you are given. A

spiritual life is an

edifice that must be

rebuilt each

day.

God. Although I do not hear his words, I open

mind and heart and trust that transactions are

taking placebeyond the scope of my conxious-

ness,

in

the highest regions of my mind.

But this process of listening is not passive. We

must go to our Thought Adjuster with a pur-

pose. We must ask advice and listen as though

it was an alter ego. We must complete this part

of the process by honoring our spiritual poten-

tial, and asking that what we have learned

in

these precious moments beapplied to the arena

of life we are about to enter. We must bring

something back with us. And the light,

whatever we get, must be honestly lived up to

and sincerely honored. Else it turns to darkness

within the soul.

It

has been said that we are not punished for

our errors and our sins; we are punished

by

them. In the same vein, we are not punishedfor

failing

to

live up to the light we are given; we

are

punished by not living up to the light within

our soul.

This hour or so in the morning is my most

precious time of the day. If, for some reason it

is not possible to get an hour with God, I try to

get

a few minutes, but always in the morning.

Always I have at least the time to acknowledge

my helplessness and my need for him.

I should point out that I have observed the

very first thing to be neglected in the prayerand

process I have suggested is the acknowledg-

ment of my own inadequacy. If I am careless, I

seem to forget that humility is necessary.

I

must

admit that I need God-that I cannot do it by

myself.

I

personally must monitor this tenden-

cy toward armgance very carefully.

There is one final suggestion I make.

1

com-

plete my session by a physical action: I write

down all thevarious things I need todoor

think

I need to do. I then time-frame each of these

items and, finally, establish priorities. This is

the final physical action that reestablishes the

cycle and completes the process for the mo-

ment. Remember, the process is endless. This is

the technique

I

use that seems best to help me

do creative work.

My formula is exactly as I presented it.

Achieve serenity of mind. Achieve an attitude

of receptivity. And then act according to the

light you are given.

A spiritual life

is

an edifice

that must be rebuilt each day.

Try this system if you want to be invigorated,

spurred on and stimulated. Because Jesus

promised that if we are aligned properly with

the universe, our troubles will invigorate us,

obstacles will stimulate us, and disappoint-

ment will

spur

us

on.

I hope I have offered something of value. I

tried to show that the mind of Jesus has been

clinically discovered and studied. I have tried

to show a clear method by which Jesus taught

us to align our selves with the

forces

of the

universe.

I

have asserted here that

if

we but

learn

three

things from Jesus-serenity of mind,

receptivity, and action-we will do justice to his

teachings. We will achieve noble self-expres-

sion and not simply be reactive

to

stimuli.

Disney used to say that

to

get better we need

to use the pause between stimulus and

response. The quality of that pause determines

whether we will react from the top of our heads

or the core of our being. I suggest here a pause

at the beginning of the day to realign your self

with the ultimate purpose of your life. If you

really can't conceive of an ultimate purpose, do

this exercise tomorrow morning. Write your

obituary in a hundred words of less. Write your

obituary the way you would like it to read some

day. How would you like to be remembered?

When you have written your obituary in this

way, you will have written your ultimate pur-

pose in life.

In closing, to the scientists

I

suggest that

science is not a study of reality, but a study of

fact. Quantum physics dws not prove that the

very tiny is undeterminate; it proves we cannot

determine--as yet-how it works. It was the

arrogance of materialism that built an unsink-

able ship called the

7itanic.

And it was science

without values that built gas chambers not

many decades ago.

The scientist who is a

Urantia

Book believer

will honor values, and will recognize that her

or his domain of expertise is fact. The domain

of value is that of religion, but it ultimately

belongs to all of us. And the domain of emerg-

ing truth is the domain of the philosopher. And,

of course, we are all philosophers, and the

study of tmth is the pb of all of us.

I suggest we all spend an hour each morning

talking withGod. An hour spent aligning your-

self with your Thought Adjuster puts you in

tune with the universe and in liaison with God.

In liaison with God, anything, absolutely any-

thing, is possible.

In liaison with God, anything, absolutely any-

thing, is possible.

I love you, God bless all of you.

REFERENCES

The Urantia Book:

Reference to two-brained theory and three-

brained creatures: page

566.

This information

MAY 17-19,1991 OKLAHOMA

CITY,

OKLAHOMA

predated the Speny split-brain experiments by

nearly two decades.

Encounter of Jesus with Fortune, pp 1437-8.

References to Maslow's Hierarchy of Needs,

pp 576-7. This information predated Maslow

by nearly two decades.

Selected comments:

[Intrinsic drives to self-actualization]-

'There are present in all mortals certain innate

drives toward growth and self-realization

which function if they are not specifically in-

hibited. The certain technique of fostering this

constitutive endowment of the potential of spiri-

tual growth is to maintain an attitude of whole-

hearted devotion to supreme values." (*1095)

[Transition from antecedent causation

toward self-actualization]- "Religion assures

man that, in following the gleam of righteous-

ness discernable in his soul, he is thereby iden-

tifying himself with the plan of the Infinite

purpose of the Eternal. Such a liberated soul

immediately begins to feel at home in this new

universe, his universe.

"When you experience such a transforma-

tion of faith, you are no longer a slavish part of

the mathematical cosmos but rather a liberated

volitional son of the Universal Father. No

longer is such a liberated son fighting alone

against the inexorable doom of the termination

of temporal existence; no longer does he com-

bat all nature, with the odds hopelessly against

him; no longer is he staggered by the paralyz-

ing fear that, perchance, he has put his trust in

a hopeless phantasm or pinned his faith to a

fanciful error.

"Now, rather, are the sons of God enlisted

together in fighting the battle of reality's tri-

umph over the partial shadows of existence. At

last all creatures become conscious of the fact

that

God

and all the divine hosts of a well-nigh

limitless universe are on their side in the super-

nal struggle to attain eternityof lifeand divinity

of status. Such faith-liberated sons have cer-

tainly enlisted in the struggles of time on the

side of the supreme forces and divine per-

sonalities of eternity; even the stars in their

courses

are

doing battle for them; at last they

gaze at the universe from within, from God's

viewpoint, and all is transformed from the un-

certainties of material isolation to the sureties

of eternal spiritual progression. Even time itself

becomes but the shadow of eternity cast by

Paradise realities upon the moving panoply of

space." (*I1171

[On

evolutionary laziness]- "Evolutionary

man does not relish hard work To keep pace in

his life experience with the impelling demands

and the compelling urges of a growing reli-

gious experience means incessant spiritual

growth, intellectual expansion, factual enlarge-

ment, and social service. There is no real religion

apart

from

a

highly active personality. Therefore

do the more indolent of men often

seek

to

escape the rigors of truly religious activities by

a species of ingenious self-deception through

resorting to a retreat to the false shelter of stere-

otyped religious doctrines and dogmas. But

true religion is alive. Intellectual crystallization

of religious concepts is the equivalent of spir-

itual death. You cannot conceive of religion

without ideas, but when religion once becomes

reduced only to an idea, it isno longer religion;

it has become merely a species of human

philosophy." (*1120-21)

[On

the technique of receiving the mind of

Jesus]- "The technique whereby you can

accept another's idea-as yours is the same

whereby you may let the mind which was in

Christ be also in you.'

"

(*1123)

[On the domains of science and religion]-

"Science becomes the thought domain of math-

ematics, of the energy and material of time and

space. Religion assumes to deal not only with

finite and temporal spirit but also with the

spirit of eternity and supremacy. Only through

a long experience in mota can these two ex-

tremes of universe perception be made to yield

analogous interpretations of origins, functions,

relations, realities, and destinies." (9139)

"Even the discoveries of science are not truly

real in the consciousness of human experience

until they are unraveled and correlated, until

their relevant facts actually become meanings

through the encircuitment in the thought

streams of mind." (*1120)

"This profound experience of the reality of

the divine indwelling forever transcends the

crude materialistic technique of the physical

sciences. You cannot put spiritual py under a

microscope; you cannot weigh love in a bal-

ance; neither can you estimate the quality of

spiritual worship." (*2095)

[On the stewardship of potentials]- 'The

great challenge that has been given to mortal

man is this: Will you decide to personalize the

experiencible value meanings of the cosmos

into your own evolving selfhood? or by re@-

ing survival, will you allow these secrets of

Supremacy to lie dormant, awaiting the action

of another creature at some other time who will

in his way attempt a creaturecontribution to the

evolution of the finite God? But that will be his

contribution to the Supreme, not youls."

(*I

284)

When you experience

such a transforma-

tion of faith, you are

no longer a slavish

part

of the mathe-

matical cosmos but

rather a liberated

volitional son of the

Universal Father.

(*1117)

. .

.at last they gaze at

the universe from

within, from God's

viewpoint, and all is

transformed from the

uncertainties of

material isolation to

the sureties of eternal

spiritual progression

(*1117)

SCIENTIFIC SYMPOSIUM

I1

"Man's eternal soul evolves its own

eternal

destiny by association with the divine presence

of the Paradise Father and in accordance

with

the personality decisions

of

the human mind.

What the Trinity is to

God

the Supreme, the

Adjuster is to evolving man."

('1282)

'The Supreme Being did not create man, but

man was literally created out of, his very life

derived from, the potentiality of the Supreme.

Nor does he evolve man; yet the Supreme him-

self is the very essence of evolution. From the

finite standpoint, we actually live, move, and

have our being within the immanence of the

Supreme."

(9283)

BIBLIOGRAPHY

Adler,

Mortimer.

1990.

Truth in Religion: The Plurity of

Religions and the Unity of Truth. New York: Mac-

millan.

Csiksmhnihalyi, Mihaly. 1990. Flow: The Psychology

of Optimal Experience. New York: Harper and Row.

Herbert, Nick.

1985.

Quantum

Reality:

Beyond the New

Physics and the Meaning of Reality. New York:

Anchor

Books.

Leichtman, Robert and Carl Japikse. 1982. Actiue

Meditation. New York: Ariel

Fress.

Maslow,

Abraham. 1970.

Motiaation and Pmonality.

New York: Harper and Brothers.

Maslow, Abraham.

1970.

Religions,

Values and Peak

Exprimus. New York:

Viking.

Ramacharaka, Yogi.

1%.

Raja Yoga or Mental Dmelop

ment.

Des Plaines,

IL: Yoga Publication Sodety.

MAY 17-19,1991 OKLAHOMA

CITY,

OKLAHOMA

Coming Full Circle

I

want to talk to you this evening about what

I

have come to explore in my own "gradual

accumulation of the knowledge of the laws of

the material world."

I

will be speaking of

problems associated with the central nervous

system (brain and spinal cord), and the mus-

culoskeletal system (muscles and bones).

First,

I

will address some experiences I've

had, in the clinic, that transcend purely scien-

tific investigation, and go beyond anything I

was taught in school. Second,

I

will cite some

information from others that will substantiate

the occurrence of outcomes that transcend the

easily explained and their recognition of the

importance of these events. Last, I will offer a

brief explanation of my understanding of the

approach of Moshe Feldenkrais and his

philosophic/therapeutic method that offers a

plausible theory that sheds light on these tran-

scendent phenomena. Along the way, I hope to

allude to the need to reconsider our purely

scientific stance, and to come full circle by

realizing the importance of the 'laying on of

hands," both literally and figuratively; which is

to

say,

using actual touch and using emotional

touch.

I

hope to

give

you questions about your

own ability to come full circle, as an individual,

through looking back to your earliest develop-

ment and thinking about what behavioral and

physical habits you've formed which may no

longer serve you.

An

increase in personal con-

trol can happen when we recognize our past

and free ourselves from it--come full circle.

As

I

stated, the transcendent experiences I've

had during my work with people with brain

injury and strokes have occurred as a result of

looking at a much bigger picture of the patient

than

I

was ever taught to look at

in

school.

Several

important factors

can

affect the out-

come in giving these people an increase in

motor control. The ability of the patient to

respond cognitively is important, but of greater

importance is the ability of the body to ex-

perience a feeling of normal movement. This

"feeling" of normal movement involves not

only the sensory perception of movement