The Crack in the Cosmic Egg by Joseph Chilton Pearce Read Free Book Online Page A

personality, Eve Black, in Thigpen's

case of the Three Faces of Eve ).

The Tibetan monk used this technique to create a form of the local

goddess, voluptuous creature, as a consort with whom connubial bliss could

be indulged at whim. This might seem only a cultic freak of subjectivity,

but several aspects of it are indicative of both metanoia, that creates

physicists from students, and the Eureka! postulate that brings about

reality-changing concepts and "discoveries."

First, the process of mind takes its idea and its material from the

real world. The goddess is a well-established and familiar part of the

culture. Further, experience with a real woman must be undergone by the

novice, followed by a complete mastery of all sexual desire. That is,

the novice not only experiences a real woman, he then must gain complete

mental control over his actual glandular reactions (and it is a medical

fact that the Yoga can control all "old-brain" autonomous activities,

such as heart beat, body heat, glandular output, and so on), as well

as psychological reactions, until he can turn desire on or off at will,

without ambiguous double-thinking.

These are the "given materials," then, that are acted upon by the

catalyzing synthesis within the autistic mode of thinking. The materials

are synthesized and "given back" to ordinary thinking in a unified image,

larger and greater than life. True to all autistic creations, the goddess

achieved proves superior to frail woman, though some plain Tibetan girl

was part of the raw material for the "divine synthesis." To achieve a

state of non-ambiguity is the final goal of Yogic training. Then when

a specific desire is singled out, as for instance 'tulpa' creation, the

attention of mind, the passionate pursuit, brings about a slow metanoia

of the necessary concepts, tranforming them to direct the percepts in the

needed ways. Finally the Yoga's senses respond according to the dictates

of his "editorial hierarchy" of mind, and the goddess materializes and

becomes real for him.

The superiority of autistic creations suggest an additive unavailable

from the ordinary ambiguous processes of mind. Autistic thinking can

apparently synthesize out of the sum total of the context of the ultimate

desire triggering the process. But it also adds that maddening quality

of perfection, larger and more real than any of the elements in the

triggering background. The autistic experience is felt as a wholeness

that lies beyond all mundane reality, a numinous quality that makes us

feel we have received lightning from the hand of God.

There are other ramifications of autistic thinking. In our town lived

a child called autistic by the psychologists. For some reason ordinary

reality adjustments were never made by the child. At age seven she could

perform prodigious intellectual feats, whenever the world was randomly

tuned in. Certain blocks seemed operative; tight channelings allowed

in only a few selected perceptions. Perhaps the rewards of reality

adjustment, with its self-modification, demands for choice, exclusion

of other potential, damping of archaic thought-processes, risk of self

to a world of other selves, and so on, were never as strong for her as

the lure of the autonomous, inner synthesis. Perhaps the bits and pieces

of reality perceived were put together in a free synthesis similar to a

Yogic wonderland, though a frightful construct is apparently more often

the case with these unfortunates.

My own small son gave insight into autistic-reality tensions. For

his birthday he was given a vicious little soldier-doll; complete

with scarred face, movable limbs, and murderous paraphernalia of war,

it captivated my boy. For close to two years he was absorbed with the

"G.I. Joe" and played with nothing else.

One summer day, he became even more fey than usual, withdrawn, faraway

and quiet. He ate little, looking at us with the strange pitying look

of one possessed of