By William Arkle
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Additional info for A Geography of Consciousness
If all our attention is given to such low-level bodies of consciousness they will be greatly vitalised so that when the next transition occurs, which is caused by us requiring to return to physical level experience, these lower bodies will still be active and the new-born child will tend to become associated with them and carry on the more automatic responses which are also associated with them. Ideally, when death at the physical level releases us from the physical body of communication, aspirations in the physical life should have been strong enough to enable us to gravitate to the level near that of the Soul or higher.
These units have no tendency to become autonomous and are aware only of the intention and desire of the Absolute. After the critical experience of maximum density, however, the instinct of autonomy is aroused, although there is little or no room for its expression. Matter is therefore conscious of its condition but is in no way conscious of its-self. Only much later when a great deal more movement is available to it does it begin to achieve rudimentary self-awareness but only in terms of identity as matter.
In the second case one is confronted with a dichotomy which is so absurd that it could only be the result of human aberration. Instead of the teaching of original sin, it might be well to substitute the teaching of original fallibility. The difference between fallibility and sin is that the first is expected to be indicated by suffering imposed by our surroundings, but the second is expected to be indicated by suffering imposed by God. Obviously the two are liable to be confused and if the second is chosen, the person concerned is in a most difficult and hopeless position, for he is confronted with a Divine example on a cosmic scale of his own immature understanding and development.
A Geography of Consciousness by William Arkle