Discharge the content of this mind’s memory bank and the arthritis vanishes, myopia gets better, heart illness decreases, asthma disappears, stomachs function properly, and the whole catalogue of ills goes away and stays away. These are scientific facts.
They compare invariably with observed experience. The reactive mind is the entire source of all aberration. It can be proved and has been repeatedly proven that there is no other, for when that engram bank is discharged, all undesirable symptoms vanish, and a man begins to operate on his optimum pattern. L. Ron Hubbard… Dianetics
Before the philosophy of Dianetics…Richard W. Wetherill came up with a simplified understanding of dealing with the reactive mind and an aberrated personality. He formulated the “law of absolute right”. The law states that absolutely right action is logical, appropriate and moral… it gets right results. This “Law of Absolute Right” is an intuitive understanding of Mind from the “Ancient Law of Nature and Analogies” that uses an Analogical Mind.
This is using an unlimited, uncompromising, “Analogical state of mind” that does not lie to protect its’ inadequacies because it has unlimited access to infinite possibilities of expression from the old brain and subconscious mind and acts as a self-cleaning mechanism in our brains, heart and soul… feeding our conscience.
The “law of right action ethics” works perfectly every time in “an Analogical state of mind” to execute the ethics of absolute right action all the time. The ethics of absolute right action is a “holistic mind” using “a balance of reason and faith” an Analogical state… to overcome serious aberrations and distortions of the analytical-reactive mind in daily life. The “law of right action ethics”…is an intuitive definition of an “Analogical State of Mind.” Therefore, an Analogical state of mind is a state of “Right Action Ethics”…
Now… we will use both terms interchangeably as we have a specific law of nature and a mindset that we can use to heal the human mind and brain. However, we will tread deeper into the Analogical mindset that makes right action ethics a viable law of nature showing how it is connected to nature and the Spirit-within. Our complete philosophy is the State of Analogical Mind that incorporates the “law of right action ethics.” It is a road map in this unlimited state of mind showing the sign posts of consciousness… the intelligence of a perfect functioning personality program of good habits… the analytical reactive mind and where it is damaged… and how to repair the aberrated…distorted program used by the personality.
It is important to note that the Ethics of absolute right action, only focused on the intelligence of a perfect functioning personality program of good habits… never venturing into a new mindset that insures the use of this philosophy without any doubt once it is felt in the body and mind. It moves from a wonderful belief system of supposition and conjecture to a knowingness felt in the mind and body of absolute right action ethics… like being in the zone when placing a sport and you cannot fail. The Analogical mindset of right action ethics… shows that Analogy is the sole possible mediator between finite and infinite. With this mindset, we separate the subtle from the fixed with great care and diligent attention… We separate our convictions from our beliefs, and distinguish sharply the respective domains of science and faith, realizing that we do not know things which we believe, and that we cease immediately to believe anything which we come actually to know Analogically… This is the essence of right action ethics.
Learning the Security Mind-ware program of “Right Action Ethics”
The reason for a Prime Directive… We have come to this conclusion for the reason that up until now the average human being has no real education about their individual life. Their free-will or their God given rights [and in many cases no education at all]… except what she has been told about her external environment… or the power of the Authorities. However, she has no idea about its real history. The average human being does not even have an understanding of who or what they really are or what their minds are capable of achieving. We learn here about the inner workings of the human mind based on society’s customs and ideals.
Clearly, our world is in trouble. With all our graft and corruption, our selfishness and greed, our lusts and overindulgences, our endless killings on highways and in battle, our dissensions and conflicts, our innumerable other examples of foolishness and the difficulties, which result, we can hardly call ourselves collectively stable and sane. Despite our spectacular material and industrial progress, we are lost in confusion. Our leaders advance from crisis to crisis in a world seemingly built of crises. Over all our tribulation hangs the ominous threat of “Weapons of Mass Destruction” and terrorism.
Somehow we have let ourselves get out of adjustment in society.
Everyone knows that our human and social sciences have lagged far behind the advances of our physical sciences. Seemingly, we know more about atoms than about ourselves. Our physical sciences gave us “Weapons of Mass Destruction,” and the atom bomb is unbelievably dangerous. However, the only reason we had to develop “Weapons of Mass Destruction,” and the only reason it is dangerous, is that we have not successfully applied objective intelligence to the problem of getting along with and among ourselves.
What is the result?
In our confusion and strife, living under the shadow of impending disaster, wearing the dull yoke of confiscatory taxes, laboring in exchange for a ticket to nameless future distresses, men and women are individually and collectively frightened. They are frustrated and disturbed. They have ailments demanding a constant succession of miraculous new drugs and medical techniques, despite which we find ourselves alarmingly short of doctors, hospitals, and especially mental institutions.
How can we achieve correct adjustment?
We hear that we need a rebirth of morality and a return to simple old-fashioned honesty and virtue. It is true; we do. However, that sort of talk has been going on a long time with little effect, for the simple and obvious but apparently hitherto unnoticed reason that almost every person already and quite literally considers himself both honest and virtuous.
That creates a deadlock
We all know our world has a disease. Many of us think we know how to cure the disease. Nevertheless, each of us thinks only others are infected. Consequently, each of us is emotionally allergic to his share of the cure.
That perpetuates the deadlock
Each of us will discuss the faults of others, sometimes quite loudly, but seldom will anyone discuss his own. Each of us vigorously proclaims that he is perfectly willing to discuss his own, if pressed hard enough, but even then, what he means is that he will deny them. No matter how overwhelming the evidence of his errors and mistakes, he cannot listen to it without getting irritable, resentful, excited, hot-tempered, and irrational. The harder he is pressed, the more resistance he throws up, a fact any person can check for himself by applying it to the nearest human being locked in the aberrated personality program. .
That strengthens the deadlock; apparently, little can be done about it
Perhaps the quickest way to get into trouble with another person is to suggest that there is something wrong with his logic or his morals. As an almost universal reaction, he throws up impenetrable resistance. He thus makes it impossible to correct what is erroneous in his thinking, and he does not suspect that his resistance is exactly proportional to his need for correction
He is quite effectively insulated.
He cannot successfully be approached in a conversation, because the conversation invariably goes to pieces for emotional reasons. He cannot successfully be approached in a book, because he throws the book aside the moment it becomes personal. Thus, is the deadlock protected and prolonged. Thus, are we sentenced to vicious perpetuation of its deadly negative influence, evidence of which is daily paraded in our public press? Desperately we need a formula to break the deadlock and restore our sanity. Among all our millions, no person has raised a voice of significant suggestion. No person has known what to say-at least, no person who could get general attention. That is a sad state of affairs .
Something must be wrong with our intelligence- and something is…
Some strange blight afflicts our intelligence has long been evident to every discerning person. We have not known the nature of that blight. We have not known how it does its nefarious work, nor how it can be exterminated and its damage corrected .
That brings us to our topic
Right action ethics shows how we got into our predicament, and why we could not get out of it. It explains why we could not get a rebirth of morality and a return to old-fashioned honesty and virtue. It shows why each person is flatly unable to recognize his crucial errors and mistakes.
It explains why he is sincerely amazed when accused of them, and why he sincerely fails to see how he helped cause our widespread confusion and strife.
The fact is that we are all responsible for our predicament, even those of us who spend our time telling each other exactly how it is someone else's fault. We are all responsible for the deadlock that keeps us from finding correction. Right action ethics shows how we are responsible, and it shows how we can unlock the secrets that permit correction. It tells how each person can get quick dramatic improvement for himself, without waiting for others.
That is important news.
We may wisely start by recognizing the platitudinous fact that virtually all our troubles are caused by people. Our troubles are caused by individual men and women, guilty of wrongs that go uncorrected. Our troubles are caused by nothing more complicated than wrong words and wrong actions based on wrong thinking.
Let us define wrong thinking
Wrong thinking may or may not be what is usually considered wicked or immoral thinking, but it is always incorrect and inaccurate and illogical thinking. It is warped and twisted thinking. As we shall see, it gets warped and twisted by passing through counterfeit mental faculties which give it subtle and unsuspected but specific distortions of logic. Those counterfeit faculties and the resulting distortions, hitherto undefined, explain the blight on our intelligence. Right action ethics exposes the exact nature of our counterfeit faculties and the distortions they contain and cause. It shows we are all afflicted by them. It shows how we install the counterfeit faculties, and how they put distortions in our thinking. It shows how distortions cause all our deviations from intelligent conduct. It shows how we can recognize and avoid those deviations. It shows how we can replace our counterfeit with genuine faculties, thus automatically preventing future deviations. It constitutes a new science of perfective thinking, here presented briefly, in simple layman's language. .
Even from what has already been said, it can be seen that the implications of “Right action ethics” go far beyond what any uninitiated person might reasonably expect. Right action ethics exposes and solves various basic riddles that have long perplexed mankind. It tells what causes all sorts of erratic and irrational conduct, such as we see on all sides in every level of society. It tells how anyone can avoid virtually all his fundamental mistakes, as well as the recognized and unrecognized troubles, which result from them. It tells how anyone can release latent mental, emotional, and physical abilities for effortless and efficient use in every situation of daily life by cleaning the aberrated personality program. Some of those abilities are so spectacular the average person never dared dream he possessed them.
By releasing them, he can increase his perceptiveness, strengthen his memory, develop his imagination, speed his mental processes, and vastly improve his ability to think. He can improve his sources of energy and multiply his brainpower. He can streamline his thinking, increase its accuracy, and improve his ability to cut to the heart of every business or personal problem. With all these strengthened abilities, he can quickly and successfully deal with previously unsolvable problems in every department of life. Often he can solve problems he does not now recognize and define as problems, and often he can throw aside hitherto recurring and perplexing problems because he suddenly sees they have no importance
These are a few of his improvements; others he could scarcely understand until he gets them.
To his surprise, he soon discovers that his sensory impressions, as he has long known them, have offered only a pale imitation of reality. He sees through new eyes. He sees with new definition of line, new depth of perception, new recognition of colors; advantages which come as a distinct surprise. His senses of taste and smell undergo similar change; so do his senses of hearing and touch. His senses bring him new impressions, and he gets a new thrill out of each situation he faces. He extracts the best from life as he goes along: something he finds he was never able to do before; and improvement in his brainpower, in his effective intelligence, in his emotional stability, in his health, and in every other aspect of his existence, are equally evident. There are other advantages which can be described only in the light of what is to come.
Let us now look at the foundations which support all these extravagant promises.
The principles of “Right Action Ethics” in an Analogical State of Mind” are derived from the unimpeachable authority of life itself. They are derived from thirty years of consistent effort to discover natural laws which affect human conduct. They are derived from analysis of innumerable specific problems and situations that constantly arise in family and social life, in business and industry, in management and unions, wherever people live or work as individuals or as groups.
They are geared to certain immutable but seemingly unrecognized laws of nature.
There is little similarity between laws of nature and laws of men. One basic difference is that we can violate laws of men, often with impunity, whereas we cannot violate laws of nature. Every attempt to violate them penalizes us inexorably. Another basic difference is that when we are punished by laws of men we know it, but laws of nature often punish us without telling us why; without, in fact, even telling us we are being punished. We suffer in ignorance and repeat our mistakes again and again.
Our ignorance and our suffering can now be corrected
Correction is helped by recognition of the natural laws which we have tried to violate. Among those laws, there is one that is basic: Right action brings right results, whereas wrong action brings wrong results. That law is widely known, but it is not widely understood. “Right Action Ethics” in an Analogical State of Mind” hinges on developing a knowingness in the mind about absolute right and about setting the personality subservient to the observer that is Analogical in the now moment. As the aberrated personality program is corrected by the observer the conscious human being is healed. .
The rare person who understands it enjoys a charmed and protected life. He lives by the law implicitly. He has no incentive to disregard it, because he understands that the law is universal in its workings. It is fully as inexorable as the law of gravity, and its attempted violation brings punishment fully as drastic. It cannot be violated successfully, no matter how clever the attempt. But it is disregarded almost endlessly by persons who would not dream of disregarding the law of gravity, and the person who disregards it seldom knows he has done so. Even when he does know, he seldom recognizes his punishment. That is because he does not immediately get jolted or bumped, as he does when he disregards the law of gravity. The trouble he gets into is more subtle. He has not learned to connect the trouble with his disregard of the natural law of nature. He quite sincerely thinks the trouble is not his fault… he thinks it is his genetics… his family’s fault or gods will.
Right action ethics can now give him information which, the moment he understands it, will quite radically alter his attitude on this and a thousand other matters, and this brings us to the theory of Right action ethics. Working from the natural law that right action brings right results, “Right Action Ethics” in an Analogical State of Mind” flowers out into a theory that deserves wide study and intensive application all over this earth. Although various points in that theory may strain trust at first, there is no basic point which has not been tested objectively and proved valid. The basic points have been checked thousands of times, in hundreds of different ways. They have been applied to innumerable practical situations, and no single exception to the theory has been found. Apparently none can exist. .
Techniques suggested by the theory have been developed and applied to literally thousands of specific human problems, always with positive results. The techniques solved those problems, precisely as theory indicated they should. Thus every technique has been given objective scrutiny as critical as that given the theory. Every technique has been proved valid time and again, and each can be checked for validity by any normal person.
Let us approach the theory and its techniques by inspecting some popular misconceptions.
Everyone realizes the average person often says or does what is stupid. Because his stupidity is otherwise hard to understand, we are inclined to think he is stupid. But that misses the point, because intelligence is not the controlling factor. We can check that by observing that he causes trouble mostly through mistakes any normal person could easily avoid.
Next we are inclined to think he neglects to use his intelligence. That is obviously correct, but it also misses the point. If he would use his intelligence he could avoid stupid mistakes, but we need to know why he neglects to use it.
The reason, as will become increasingly evident, is that his stupid mistakes are all caused by counterfeit faculties, which tell him, under certain conditions, what to think, say and do. His counterfeit faculties are concealed, and they contain specific but unsuspected mental kinks and distortions of logic. Those kinks and distortions cause erroneous quirks in his thinking. They invalidate his intelligence without his knowledge. They alter and twist his mental impulses in the split second those impulses spend passing through his mind. They cause his deviations from logic, and destroy his ability to be intelligent in conducting certain of his affairs.
He does not know he has those kinks and distortions, and they cause mistakes he cannot detect. He cannot make a sensible decision that involves one of them, because they destroy his ability to be right. And he has very large numbers of them, on a wide variety of different subjects, covering many departments of his life.
They determine how he earns his living, how he votes, how he gets along with his wife.
They determine much of what he thinks, says, and does. They destroy his ability to keep out of trouble. They destroy his ability to recognize his responsibility for trouble he causes himself and others. In a dominant sense, they damage and poison his life and often the lives of people around him-always without his knowledge.
When he really understands those distortions, however, his troubles begin to evaporate. He sees countless points on which his thinking was formerly deranged and disorganized by forces he did not understand. All sorts of former problems begin to solve themselves, and he straightens out ten thousand confusions and perplexities. Especially he sees how he misunderstood people and misinterpreted their words and actions.
After he learns what he is looking for he can easily detect distortions in anyone, and see the patterns behind them. Until he learns, he cannot clearly see either the distortions or the patterns. Therefore, he usually regards illogical conduct as evidence that someone has made a temporary mental slip, causing an isolated mistake.
Most of us do that. .
We consider it normal to make a constant stream of temporary mental slips. But if we watch a person's conduct long enough, we see that they are not temporary mental slips. We find that every kind of misguided conduct is repeated; some kinds endlessly and often. At first, we explain the repetitions by talking about traits of character and personality, but then we start wondering what causes those traits and how they work.
Under persistent observation, we see evidence that some previously unrecognized factor is at work; a mysterious x factor; some kind of counterfeit faculty operating within the individual as a substitute for his intelligence. Presently we see that the mysterious x factor operates only under certain conditions, and that when it does operate it assumes possession of its victim's volition. Under painstaking analysis, we see that the mysterious x factor may take various different forms; that each form constitutes a separate and distinct counterfeit faculty, causing a specific kind of misguided conduct. Gradually we see that each counterfeit faculty causes a long string of misguided incidents of the same general kind. Finally, we see that every time the same old situation arises, the same old counterfeit faculty gets used again; each time, it causes some new version of the same old mistake.
Right action ethics defines that mysterious x factor as a counterfeit faculty; Right action ethics defines the counterfeit faculty as a distortion of logic.
Each person has his peculiar distortions of logic. Because of his distortions, whatever they are, he displays a more or less consistent pattern of distorted thinking, irrational conversation, and illogical conduct. If we question him, we learn that each example of distorted thinking is quite inflexible. If we criticize him, we discover that he considers his misguided conduct intelligent under the circumstances that stimulate him to indulge in it. If we challenge him, we find that he defends his illogical thinking under almost any sort of condemnation or reproach. The more illogical it is, usually, the more hotly he defends it.
Obviously, therefore, a distortion has a way of being installed so that it becomes a fixed, inflexible substitute for both volition and intelligence. Each distortion is cherished and protected by its victim, even if he is a discerning person who can see misguided conduct in others but never dreams it could afflict him.
These fixed, inflexible distortions cause erratic and irrational inclinations and predispositions, each concealed from its victim. They cause illogical and irrational conversation and conduct obvious to an undistorted person from as far as he can see or hear. They cause every kind of deviation from intelligent conduct that any of us can name.
Every irrational act can be defined as the predisposed reaction to a situation causing the victim to make a decision, which while the decision is being formulated in his mind, feeds through one of his distortions. The distortion tells him what to do, and he does it like a monkey on a stick. In that situation he is subtly irresponsible. .
Whenever that situation is repeated, his mind locks itself in a tight little circle from which it cannot escape until he has satisfied the distortion. To the extent that his logic is distorted, he tends to live out his life like a squirrel in a revolving cage. Repeatedly he goes through the same old unrewarding motions, running himself to death because he cannot stop; indeed, often because he does not want to stop. He exhausts his energies unproductively, trying to satisfy distortions that he would instantly discard if he saw them for what they are. In repeated situations of the same general kind, he makes the same old misguided decisions, and each of those decisions is exactly as wrong as the distortion that caused it. However, we cannot afford to look down on him. To the extent that we have distortions, we are all in the same terrible predicament.
How We Install Our Distortions.
HERE is a simple formula, which if we would apply it in all our daily affairs, would make us intelligent and keep us out of trouble: Always think, say and do what is right; refuse to think, say or do what is wrong. Obviously, that formula is an extension of the basic law of Right action ethics, and the formula is fundamental to Right action ethics because we install our distortions when we consciously disregard its injunctions. The formula contains so much elementary truth that the average person tends instinctively to accept it. Whether he has ever thought of it as a formula or not, he tends to base his life on it. He talks about doing the right thing, getting the right answer, living right, taking time to be right, and so on through a long string of familiar phrases. He is gifted with an inborn persistent desire to be right in whatever he thinks, says and does, and it is a desire he cannot lightly disregard.
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