Sie sind auf Seite 1von 17

World Futures The Journal of General Evolution. Vol. 44. pp. 1-13, 1995.

INVITED ESSAY Peak Experiences and the Natural UniverseMetaphysical Explorations of a Cosmological Physicist
ATTILA GRANDPIERRE Konkoly Observatory, H-1525 Budapest P.O. Box 67, Hungary E-mail address: grandp@konkoly.hu (Received July 2, 1994; accepted July 20, 1994) ABSTRACT: Among the most exciting experiences in our lives are the ones that arouse a magical rapture within us. This may happen when we become engrossed in a musical piece, when dancing becomes ecstatic, when we are passionately in love (or making love) or when we experience an intuitive perception or an altered state of consciousness, get caught by the spell of the infinity of the Universe or the splendor of nature; it can also happen during telepathic contact or in lucid dreams. What I shall try to outline here is a systematic world-view that gives a basis for the interpretation of the special character of those magical actions. A model for the structure of the Universe is shown in which different levels of existence are sequentially telescoped into each other. This model suggests that the different levels of the material and the inner worlds can be in direct connection, thus offering us a new perspective for participating in the process of Creation. KEYWORDS: mind-levels, cosmic mind, genetic mind, deep mind, conscious mind, Universe INTRODUCTION It is interesting to note that during the peak experiences of our lives-most frequently in relation with music or love (Maslow,1976, p.102)-we experience a cosmic consciousness characterized by a strong emotional intensity In this special state of mind we see the whole cosmos, the relation of anything to everything and the integration of our Self into it. Moreover, in personal reports descriptions are given of experiencing the Universe as a living entity.

I cite two examples:


Shortly before her seventeenth birthday Rosalyn Tureck was playing the "Bach Fugue in A minor" from book 1 of the Well-Tempered Clavier when she lost all awareness of her own existence. As she came to, she recalls she saw Bach's music revealed in a completely new light, with a new structure that required the development of a novel piano technique. The next two days she refined this technique on four lines of the fugue and played it that way at her lesson. Her teacher told her it was marvellous but impossible, that it could not be done. "All I knew," says Tureck," was that I had gone through a small door into an immense, 1iving, green universe, and the impossibility for me lay in returning through that door to the world I had known." Tureck became renowned concert artist, the first woman ever invited to conduct the New York Philharmonic Orchestra, and the author of several books, including one that links the structure of Bach's music to two physical theories (Weisburg,1987). Hans Hass, the number one star of economic congresses and manager seminars, started his career on his honeymoon trip. Being a diver as well, he was floating at a depth of ten meters in the clear water at the entry of a coral cave at the Ribbon-cliff, near the shore of Australia. The current billowed him with a speed of 10 knots.Music "Thousands of fish, tortoises and sharks were drifting beside me." And there, floating at the mouth of the cave, Hass had a vision. "Suddenly I had the impression that I was not faced with thousands of fish, sharks, I mean not with individual beings, but with immense organic being that scrutinized me with a thousand eyes and that moved with millions of fins and legs." Under water strange questions and ideas flashed through his mind: everything mankind has developed for its comfort is similar to the outer organs of a living being: cars, streets, 1ibraries, channels, aircraft and even Picasso paintings. Hass constructed a whole conception of the development of industrial plants, of how they have to throw off the old organs and grow new ones and of how to handle the "prey"-customers-as a partner (IPM 1988).

The cosmic character of our innermost world was also revealed by Elemer Gyulai's psychological research. Subjects were asked to concentrate on the images that arise while listening to music. In his book "The Visible Music" (Elemer Gyulai, 1967, p.91) he relates the experience of someone listening to Mussorgsky's "Great Gate of Kiev": "Suddenly lightning strikes down from a clear sunny sky. The surface of the earth is vitrifying. The heavy lightning breaks the glass surface to pieces. The lightning ceases. Suddenly at one spot the earth starts to form a hump, and the pieces of the glass slip, making rattling noises. Dazzling sunshine. The hump slowly disappears into the slipped glass pieces. From the debris grass come out, becoming denser and denser Bushes and then trees appear And then, almost perceptible, a giant jungle grows with lianas, ferns.... And so on. The listener then described the occupation of the Earth by living organisms, the appearance of the animal kingdom, then of man and his struggles as he cultivates the wilderness, first with the axe, later with machines. It is a wonder how he was able to see so many things during the three minutes the composition lasted". Music that is born out of a profound inner necessity, driven to this world by the power of our instincts (not serving some prescribed mediocre aim) can move entrancing powers within us. Whenever this kind of music is composed, its creator is not so much an absolute controlling factor as a participating, experiencing, self-

transcending subject. When setting free his spontaneity and instincts he communicates with the source of the music in a dreamlike way, in a certain kind of marginal mental state; in the meantime he gives a meaning to the unfolding of the primal power by his personal life and experience. This is the kind of music that can be per called magical. An action or process is defined as being magical if it is self contained and has an elementary power (Endre K. Grandpierre 1970,1992). The person participating in the creation of magical music, while perceiving the inner movement of the primal natural force and following it, becomes free from musical cliches and preconceptions. The developing laws of a nascent world sweep away other expectations and materialize in accordance with their own nature. Bela Bartok described true folkmusic as "a phenomenon of nature" (Bartok, 1981, p. 14), a result of an unconscious production, free from any kind of influence. This product develops with the same kind of organic freedom as all the other living organisms of nature: plants, animals. What exactly gives this magical power to music? How can music, consisting of mere sound vibrations, be a living organism? What is this natural power that works within us and produces magical music? Music is the only branch of art in which space extension does not play any crucial part: time has the special role. Although the tones follow each other, the character of the music is determined by the starting and the finishing tone. The New Oxford History of Music describes the music of the natural tribes as "regulated essentially by the tension between the beginning of the motive and its final note. All the notes between are determined by a conscious striving towards the last note. Both the motive and the series of its repetitions grow according to definite patterns which can assume the most varied forms according to the particular culture or the ideas and feelings expressed. This growth of melody is undoubtedly one of the main reasons why music is so significant in the life of primitive peoples. Music, which has such an intensifying effect grows to the point of ecstasy The music is a vehicle, a ship or a road, transporting the mortal to another land. All the movements become reflexes. While the dancer adorned with dangling rattles abandons himself to the mysterious powers of the rhythmic sounds, he senses that out of this game that he created himself something is growing that is greater than he. He grows with the song and entwines himself with it until the moment when he identifies himself with it and becomes a human rattle. Then his soul ascends into the land of the spirits, while the chorus guards his body until the soul returns to it" (Schneider, 1957, p. 2). The space-timeless character of music certainly plays an important role in the fact that music is able to elude the usual controlling, totalitarian, mastering mechanisms of the conscious mind. The main motive of music itself is an expression of an inner world model in which any part is related with any or all other parts. Although we cannot see the world of music with our outer eyes, we do perceive as it unfolds within us and makes us fly away into an untouchable but all-important world. We feel the need to 'transmit this new forming life and to reach a more alive and more complete world where we can be magic men. Or as Bence Szabolcsi put it: "We use music to outline the unknown or the almost unknown, always wanting to enter into a

remoteness from ourselves. Above the visible/palpable world the world of music extends as a strange magic that can be recalled at any instant. The music uncovers a hidden part of the world order For thousands of years, to sing and to make music had a meaning in every level of culture, on every continent, which was to produce magic, to cast a spell-cantare et incantare, chanter et enchanter With the help of the music we always enter into relation with the unearthly powers. All this is perceived by Western people as something unnatural and not as something super natural, due to their specialized way of development" (Szabolcsi,1984, p.17). The way of Western civilization was to give an exclusive role to the conscious mind, thus guaranteeing a number of basic advantages and priorities but producing substantial drawbacks as well. Contrary to the concept of the exclusiveness of the conscious mind, we know that our inner mind includes more extended, much more powerful empires as well. The conscious mind is the one which almost automatically handles the perception of the outer world with the help of schemes, learned skills of seeing, hearing, tasting, palpation, developed mind-patterns, habits, preconceptions, conditioned orientations, values and notions. The first step of thinking is the perception of some information from the outer or the inner world, or of the arising of some new concept, idea, attitude or motivation. This information is perceived by our inner life power, which has one focus on the level of the conscious mind and others on deeper levels. The first motivations are primarily perceived without reflection; therefore these are unfixed, nascent alive feelings, impressions, that later have to travel to the conscious mind by the form-fixing power of our controlling thinking. In our thinking, we analyze, synthetize and interpret the information. All the elements of our knowledge are turned over, a11 their sides are experienced and run through many different tests. Our inner creative power tastes these elements in order to find out their nature, what is living behind their enfolded shells; in knowing their hidden nature this power can use them for its own aims and create a new structure, a new form of organized information that can be given meaning by the process of interpretation of this new structure. These mind-functions can be compared with a characteristic element of fairy tales: the hero is killed by his enemy who cuts his body into pieces, then the hero's helpers put the pieces into the right places and the water of life or the solder grass makes the body alive again and the hero becomes seven times more powerful and beautiful. Our mind is able to raise the spirit, into the newly found structure of information. This process is not simply a formal action, and is not exclusively happening in the conscious mind: it involves the invisible helpers that originate from the deeper ranges where the creative power arises from. These invisible helpers look through the task, find the solution through carrying out the necessary background activities. Consciousness only directs these invisible helpers and gathers the upcoming results.

Freud used the term "sub-conscious for the reaches of our mind that are not working automatically in our waking state. In Freud's writings, the subconscious is a place where the suppressed basic instinct and sinister desires are exiled to. Jung argued that the conscious mind is a product of the subconscious mind and thought a more appropriate to use the term "unconscious," recognizing that the unconscious is not inferior to the conscious state. In Jung's theory the deepest range of the unconscious is the collective unconscious, with the archetypes. The deeper layers of the psyche lose their individual uniqueness as they retreat further and further into darkness. `Lower down,' that is to say when they approach the autonomous functional systems they become increasingly more collective, until they are universalized and extinguished in the body's materiality, i.e. in chemical substances. The body's carbon is simply carbon"' (Jung, 1993, p.173). Contrary to these conceptions I have to point out that if the unconscious has the ability to organize the conscious mind, then it has a much more powerful conscious organizing activity than the conscious mind itself. I suggest to use a more proper term for the next mind-level: the deep-mind. This level gets information mostly from the outer world but also from the even deeper autonomous levels. It is well known (Drischel, 1972, p.26) that in the process of information-exchange between man and his environment (in the region of 1 000 000 000 to 10 000 000 000 bits/sec) the conscious mind processes only 100 bits/sec (Fig. 1). This means that the deep-mind is ten to a hundred million times more powerful than the conscious mind. The term "deep" refers to the fact that the information content of the deep-mind is only reached by special attention and a special mental activity We have to think about the "felt" motivations of the deep-mind in order to become able to express them in the language of the conscious mind. Throughout our lives, the characteristics, properties, attitudes and principles transmitted by our genes enable us to behave as personalities. We continuously need an organizing factor that assures this, and it is called the genetic mind. 'I: J. Bouchard, a psychologist at the University of Minnesota has shown recently that the "correlation for identical twins reared apart for those reared together is remarkably alike on the eleven personality factors measured. The median correlation was 0.49 for identical twins reared apart and 0.52 for those reared together. The median correlation for fraternal twins reared together was about 0.23. The genetic influences appeared to be substantial." (Holden, 1987). These figures seem to indicate that the genetic mind is at least 20 times more powerful than the deep-mind (3% versus 52% sinee the actual value is 2% - 49% which equals 3%c. This 3% is the environment's modifying effect.). The genetic mind's task is to manifest the behavioral patterns, principles and our personalities' fine characteristics in our outer reactions through the continuous processing of the outer and inner informations. The l09 - 1010 bit/s outer information is interpreted in the force-field of 4 thousand millions genes, which requires an information processing faster than 1020 bit/s. But what is the factor that acts in the remaining 48% of our personality? I suggest that

there is a still deeper mental level that makes us able to live not only with information (deep-mind), not only with principles and properties (genetic-mind), but with a power that is able to create, that fills our personality with originality, spontaneity, and that makes us able to find a new answer in any condition. We know that we are ultimately free to change any of our behavior patterns or tendencies when living with the full power of our lives. This creative power is able to create any kind of behavior, properties, and information wanted. This is proposed to be the ultimate, deepest level of our inner world and suggested to be termed the "inner world process." The inner world process is a living agent, an unlimited natural power containing the deepest reality of any kind of events, with a glaring intensity In our dreams or by our intuitions we can connect with this cosmic creative power for an instant and then unforeseeable prospects can unfold before us. Sometimes our life is running like a film before our eyes. The ocean of this infinite information is picked up, recognized, and played back by the genetic codes in a way that is not unlike the pick-ups of an electric guitar: hardware instruments transforming the touched, perceived parts of the life-ocean into our concrete personal lives. The inner world process is the base of the instincts: the life instinct, the sexual instinct and the world instinct, the latter being the one that drives us to find a personal contact with the Cosmos as a whole, that drives us to open our inner world until the ultimate possibilities give a cosmic meaning to our lives. As the existence of the Universe is the precondition for the existence of mankind, which itself is a precondition for the existence of the individual human being, so the life instinct is based on the sexual instinct, and both of them are based on the completion of the world instinct. The unnaturally self-focused life-instinct and sexuality are empty and meaningless activities. Nevertheless, if they follow the natural endowments and root in the worldinstinct, then they trigger curiosity, the desire for cognition and exploration, the inner intuitive seeing, creative power, genetic life-program, and their cosmic purpose. If the life and sexual instincts become alive agents, i.e. they turn out to be a natural continuation of the world-instinct, then they can give meaning to our lives, make us filled with love and creative will to live. (Fig. 1.) These four levels of our inner world are suggested to be autonomous, living realities in a pyramid-like structure with the inner world process at the basis and of which the conscious mind is the top or focus. Inside looking out to the outer world we see before us the horizon and above it the starry canopy of the sky The horizon is given by the planet Earth, considered to be a self regulating organism according to James Lovelock's Gaia theory (Lovelock, 1987). He gives scientific evidence showing that the Earth is regulating the atmospheric temperature and its chemical composition in a way that leads to the development of the earthly life-forms. These strange organizing agents seem to be active at still higher levels of cosmic existence as well. The Sun-experienced as the Sun-God in the ancient world-liberates nuclear energy, regulated by the extremely small gravitational and electrodynamic effects of

the planets (Grandpierre, 1990). This kind of sensitivity is similar to that of living organisms; e.g. the retina may perceive one photon already The energy of this process is E1 ~ 3 x 10-12 erg. This can elicit the body's response, E2 ~ 3 *108 erg ~ 30 joules. This kind of sensitivity can react to a tiny impulse with a rate that is ten to the twentieth power times larger, quite similar to the one working in the Sun. Moreover, the Sun has more than 10 million modi of the 5-minute period of acoustic oscillations, which amounts to a gigantic information flow. Kotov (1985) has pointed out that the 160-minute period of the oscillations of the Sun is a cosmic base frequency that is also shown by many stellar systems, double stars, nuclei of galaxies and quasars. It was suggested (Grandpierre, 1992, 1993) that the celestial bodies are exchanging information on these frequencies, in a process which is a certain kind of cosmic resonance. After the Earth and the Sun, the next level of existence is the galactic one. In many mythologies the Milky Way is considered to be a God (in Hungarian mythology the Milky Way is the home of the Old God). Galaxies are grouped in clusters and the hierarchical structure leads ultimately to the Universe as a whole. With the help of the theoretical biology of Ervin Bauer (1967) and the anthropic cosmological principle I have presented arguments that the Universe as a whole is a living system (Grandpierre, 1988). The changes set up in the Universe are spontaneous, inner changes-this being a substantial characteristic of living systems (Bauer, 1967). The principle of causality tells us that the changes that started never die out. This fact points toward the existence of a continuous feedback mechanism in the Universe, a system that can only work if the Universe has some kind of memory and behaves as a self regulating system. The physical law of action and reaction (the second Newtonian law) is the one that makes continuity of actions of different subsystems upon each other possible, and this point to the active nature of the Universe. Anthropic cosmology (Barrow and Tipler, 1986) argues that the existence of life is the most substantial factor to characterize and describe the Universe and to determine its origin. Hoyle based his cosmology on the fact that the development of enzymes, amino acids and living molecules in the Universe (Hoyle,1980, p. 51) are the processes involving a large part of the information content of the Universe. If the Universe behaves as a living system, this gives a basis for processes working by cosmic order amplification for the sensitive regulation mechanisms (10 to the twentieth power times), for the existence of a communication network, for the appearance of casual and acausal, synchronous phenomena. The two world-pyramids, the outer and the inner, seem to be inverted, appearing as the continuation of each other, meeting at their tops. It seems as if at all levels in this double pyramid an organizing agent is at work making every level an autonomous living system, each in a sort of resonant coupling with all the other levels. The Universe is flowing into our mind through the outer world pyramid. We can observe that the different levels are building up as hierarchical structure in which the levels are sequentially telescoped into each other The conscious mind of the

human individual is telescoped into his/her deep-mind, which is telescoped into his/her genetic mind, which is telescoped into his/her inner world process. The body of the individual is telescoped into the material chain of Earth-Milky Way-local Galaxy Cluster-Virgo Cluster-Metagalaxy-Universe. In rational thinking, this vertical hierarchy (see also Laszlo, 1972, p. 25) is conceptualized horizontally, like it would appear on a photo (Fig. 2) with the field of the double pyramids telescoped into the plane of the "photo" with the Universe, Milky Way, Sun, Earth, Conscious Mind, Deep-mind, Genetic Mind and Inner World Process as focuses. Now man himself changes the structure of the inner world (assumed to be under its own power), drawing closer the inner skies, reaching significant overlaps between the Conscious Mind, the Deep-mind, the Genetic Mind and the Inner World Process. He develops a much more lively connection between these realms. The action leads to the opening of the lower pyramid to a larger angle. I suggest-and later I will return to this point in more detail-that the opening of the lower pyramid leads to the opening of the upper pyramid, i.e. the restructuring of our inner world leads to the restructuring of the outer world! In order to pursue this line of reasoning it is necessary to clarify how a level builds up the next one over itself. (Fig.2) Let us start with the conscious mind of the individual being. How is the Conscious Field of Mankind built up from the conscious minds of human individuals? I suggest that the individual minds are not simply added up during that process, but organically form a maximally comprehensive and complete information field, perceiving and completing each other. But what is the law lying behind the completion of the minds? I suggest that the law of nature that rules this process is known by the name "logic." Logic tells us whether or not new information is consistent with its basic principles. The laws of logic point out how to complete the present picture with a new piece of mosaic in the most organic way. In this picture logic is a natural organizing and creating method when it is used by an individual, and a transcendent organizing and creating principle when organizing the Conscious Field of Mankind. When reaching the next level, we can see that the new level acts back upon the functioning of the field constituting it. The structure of a society and its change are related to the conscious and unconscious states of its members (see, e.g., L. LevyBruhl, 1931). Any direct interaction between the different living levels can be defined as magic action. When we use our intuition to complete our logical activity, two levels are interacting in our inner world. When we create a direct connection between our conscious mind and the deep-mind of somebody else (in a hypnotic state, for example) we make a direct connection between two different levels of universal existence. When our body modifies our feelings, or when by changing our inner attitudes we radically change our physical state or state of health, we mobilize a magical action within us. In our view all psychosomatic phenomena are based on magical actions. While moving on one level we use the power of logic, when moving

between the levels we use our magical powers. The fact that the outer world seems to be comprehensible is only understood assuming that the laws of logic are universal, i.e. that on the different levels of existence the same organizing and creating principles are at work. Similarly we can assume that a connection between the different levels can be reached in a universal way, i.e. that the laws of magical action are universal too. But the directing of magical action is a determining factor. When we move from one level to a next higher level the magical action is similar to a kind of thinking, because when we are thinking, something that is felt inside is driven out, from our deep-mind (or from a still deeper level) towards our conscious mind. But when we act with our body in the outer world, developing habits, or when we use our will to bring our deeper powers under the rule of our conscious mind, we are practically hypnotizing our deep-mind by the actions of our conscious mind. It is clear that without an enormous power, like the power of hypnosis, the much smaller conscious mind could not cope with the more elementary powers of the deep-mind and the deeper levels at all. Every result of our thinking is hypnotizing, influencing the behavior of our deeper inner levels, and every hypnotizing action gives a new foundation to our thinking. When someone is brought under hypnosis by somebody else the hypnosis may be stronger because the control mechanisms of the conscious mind do not work then. It is interesting to note that the EEG brain activity (which is different in every altered state of consciousness) is the same in the hypnotic state as it is in the waking state. Now we can return to the Field of Double Pyramids (Fig. 2). Let us imagine that all the double pyramids consist of many different living levels, e.g. the Earth has a kind of Conscious Mind, Deep-mind, and so on. The field of the deep-minds of the living plants, animals and mankind may build up the Earth's deep-mind, while the planet's conscious mind may be mostly built up by the Conscious Field of Mankind (Figs. 3, 4). This may give an exclusive or dominant hypnotizing power to the Conscious Field of Mankind! If consciousness in the Universe is dominantly human then it may have a cosmic formative function too. By changing the structure of our inner world, getting closer to the different realities, our consciousness will be changed and this may change the world structure. This is the first argumentation to substantiate the Principle of the Symmetric Opening of the Pyramids. When we open our inner pyramid, getting closer to our feelings, inner motivations, and powers, sometimes we feel-especially in childhood or when deeply in love-as if the outer world becomes closer to us. But the change remains temporary and has a tiny effect, until the significant part of the Conscious Field of Mankind participates in it. When the realities within us are not fighting each other (when the logic is based on our feelings and vice versa) when the principles believed and used by our conscious mind are not working against our other realities and their creative and magical powers, we can live close to the capacities given to us by Nature. But when we behave as materialists, and when a significant part of mankind shares the materialistic world-view, the results may well be that our common consciousness

hypnotizes the structure of the outer world to become dead and unable to maintain any direct connection with us.

THE MAGIC ERA OF MANKIND From the origins until millions of years have passed away, man lived in the Magic Era (Endre K. Grandpierre,1992). In this Golden Age, this Paradise, this Eden, in this totally never forgotten Magic Era man experienced nature as his brother, as his companion and not as his enemy. And one good turn deserves another: Nature are itself lived so close to man that it took a human face. "The magical world-view is based on the close affinity and mutual interdependence of the spiritual, natural living and human spheres" (A Dictionary of Comparative Religion, 1970, p. 418). "Magic marks the first dawning consciousness of mutual connection throughout Nature, in which man, feeling himself a part of the whole, thinks himself able to interfere for his own wishes or needs" (Dictionary of Philosophy and Psychology,1902, p.3). (Fig.3) The magical world experience is the perception of the direct connection between the Universe and the human mind. In this magical world-perception we firstly orientate ourselves within the possible attitudes of our mental states, selecting among them the deepest ranges of our inner worlds in a self contained, sovereign way. A substantial part of any action occurs in our inner levels and the execution of an inner action naturally increases the intensity of our inner processes. During a magical action we are filled with the magical power and we reach a mental state in which our abilities are active in an extraordinary way. This circumstance gives a self-fulfilling character to the magical action. In the Hungarian ballad of a girl who is taken to heaven, this is expressed as "mennyei harangok huzatlanul szolnak,/ mennyei poharak toltetlen megtelnek,/s a mennyei gyertyak gyujtatlan meggyulnak (the bells of heaven are ringing without being rung,/the glasses of heaven are filled without being filled,/and the candles of heaven are burning without being lighted). The magical experience holds a connection with the Universe as with a living being. The resonance effect, the self intensifying process could not happen in a completely dead world. In an "outer" reality which is hypnotized by the present societies to be stiff, rigid and independent from our inner realities our thinking has mainly lost its original magical characteristics. During magical thinking the inner processes work with an enormous transfer The trigger of the initial thought is enormously smaller in intensity and in its relations than the thought present at the unfolded, flashing ("taltos") mental state. Magical thinking is the sovereign self realization of living, self resurrecting thought. (Fig.4) A characteristic of creative thinking is that it leads to an energy liberation in our inner world that is accompanied by a highly excited mental state filled with a special kind of joy. The energy release in the conscious mind is attributable to the fact that all the other levels of existence are enormously more powerful and to the self intensifying character of the magical processes. When a coupling is developed between two different realities/levels of existence, huge energies may be liberated.

Indeed, during a psychoanalytic cure the transport of passions between the patient and the doctor is frequently observed. This happens when the patient projects the mobilized powers of his/her inner world to the assisting doctor. Also, the spontaneous transfer of the trance-state of mind is a well-known phenomenon in the history of mankind: at turning points of cultural or political periods, for instance, but also during dance epidemics, during panic, or-more innocuously-during epidemics of yawns in a classroom during a boring lecture; in short, whenever the development of a certain resonance changes the trends present until then. If the connection between the individual deeper minds is not realized directly then the given inner and deeper minds' magical energy surplus will not be liberated. These resonant phenomena are not necessarily restricted to occur within societies. It is also possible to set up direct connection between the outer and inner realities. If the Earth, the Sun, the Milky Way and the Universe are double pyramids with many levels of existence, then every double pyramid contains all the others as its elements (which again are multi-leveled double pyramids) and in following these chains we are led into a world-view in which every element of the multi-leveled existence contains every other element in an infinitely telescoped way. The double pyramids may be thought to form a circle of existence, when the Universe and the Inner World Process are thought to be interlocked. In this case we may see the whole Universe and any part of it within our inner world. This brings us to the concept of the "magical partnership," to a world-view in which each element is equally important: the plants, the animals, the human beings, the Earth, the Sun, the Milky Way, the Universe. Their minds, deep-minds and genetic minds are only differently focused forms of the same cosmic organism. Acknowledgments I wish to thank Szilvia Madarasz and my friend Andre van Boesbeke, the editor of the psychedelic fanzine, Crohinga Well, for the English translation and clarifying notes; Prof. Ervin Laszlo for the valuable suggestions and remarks which helped a lot in developing the final version of the manuscript; Eniko Marton for drawing the figures; Nikoletta Czipperer for the translation of the additional materials and for her continuous assistance. References Bartok, B. 1981. A nep zenejerol (On Folk-music). Budapest: Magveto. Barrow, J. D. and Tipler, E J.1986. The Anthropic Cosmological Principle. Oxford: Oxford University Press. Bauer, E. 1967. Elmeleti biologia (Theoretical Biology). Budapest: Akademiai Kiado.

Dictionary of Comparative Religion. 1970. S. G. F Bradon, ed., London: Weidenfeld and Nicholson. Dictionary of Philosophy and Psychology. 1902. J. M. Baldwin, ed.. Macmillan Co. Drischel, H. 1972. Einfuhrung in die Biokybernetik. Berlin: Akademie-Verlag. Grandpierre, A.1988. Forras, 88, 2. Grandpierre, A.1990. Solar Physics,128, 3. Grandpierre, A. 1992. Harmadik Szem (Third Eye), 9, 14; 10, 7. Grandpierre, A. 1993. Harmadik Szem, 7, 22. Grandpierre, K. E. 1970. Personal communication. Grandpierre, K. E. 1992. Harmadik Szem, 3,12. Gyulai, E. 1967. A lathato zene (The Visible Music). Budapest: Zenemukiado. Hass, H. 1988. Interpress Magazin, Budapest. Holden, C.1987. Science 237, 598-601. Hoyle, E 1980. Steady-state Cosmology Revisited. Cardiff: University College Press. Jung, C. G. 1993. The Archetypes and the Collective Unconscious. London: Routledge and Kegan Paul. Kotov, V A. 1985. Solar Physics, 100, 101-113. Laszlo, E. 1972. Introduction to Systems Philosophy. New York: Gordon and Breach. Levy-Bruhl, L. 1931. La mentalite primitive. Paris: E Alcan. Lovelock, J. E.1987. Gaia. Oxford University Press. Maslow, A. 1976. The Farther Reaches of Human Nature. New York: Penguin Books. Schneider, M.1957. In Wellesz, E. (ed). New Oxford History of Music, Vol.1. London: Oxford University Press. Szabolcsi, B. 1984. A zene tortenete (The History of Music). Budapest: Zenemukiado. Weisburg, S. 1987. Science News,132, 298.