Foreword

3IT IS THE AUTHOR’S working assumption that the words good and bad are meaningless. This is based on science and not on opinion. In 1922 physicists discovered a fundamental complementarity of disparate individual phenomena to be operative in physical Universe. This was fundamentally amplified with the subsequent discovery of the always-and-only-different, always-coexisting proton and neutron which, with their always-coexistent electrons, positrons, neutrinos, and antineutrinos, are eternally intertransformable.

4 No longer was valid the ‘‘building block’’ of the Universe. It was discovered that unity was plural and at minimum sixfold. All the intercomplementations are essential to the successful accomplishment of eternally regenerative Universe. Science’s discovery of fundamental complementarity has frequently occasioned individual scientists’ realization that the word negative used as the opposite of the word positive is at best carelessly and misinformed-ly employed.

5 Since complementarity is essential to the success of eternally regenerative Universe, the phenomenon identified as the opposite of positive cannot be negative, nor can it be bad, since the inter-opposed phenomena known heretofore as good and bad are essential to the 100-percent success of eternally regenerative Universe. They are both good for the Universe.

6 Science recognizes many fundamentally complementary aspects of Universe. The black hole is not a negative. As implosion is to explosion, the black hole phenomenon is to the inside-out, expanding Universe. The black hole is the inverse phase—the outside-inning phase—of cosmic evolution. What humans have spontaneously identified as good and bad-or as positive and negative-are evolutionary complementations in need of more accurate identifications.

7 If you want to sail your ship to windward through a narrow passage, you have to do what sailors call ‘‘beating to windward’’—first you sail on your port tack, then on your starboard tack, then port, then starboard, again and again, not on your ‘‘good tack’’ and your ‘‘bad tack.’’ We walk right foot, left foot, not right foot, wrong foot.

8 This book is written with the conviction that there are no ‘‘good’’ or ‘‘bad’’ people, no matter how offensive or eccentric to society they may seem. I am confident that if I were born and reared under the same circumstances as any other known humans, I would have behaved much as they have.

9 There’s a short verse written long ago by an English poet and teacher, Elizabeth Wordsworth:

10
11If all good people were clever,

12And all clever people were good,

13The world would be nicer than ever

14We thought that it possibly could.

15But somehow, ’tis seldom or never

16That the two hit it off as they should;

17For the good are so harsh to the clever,

18The clever so rude to the good.

19 If you think you identify with anybody in this book, be sure to remember that I don’t have any ‘‘good’’ or ‘‘bad’’ people. You and I didn’t design people. God designed people. What I am trying to do is to discover why God included humans in Universe.

20 I’m trying to find out what God permits us progressively to know and preferably to do if we humans are to continue in Universe.

21 For many years I hesitated about writing this book. God has introduced me to many, many thousands of humans. Quite a few of those I have known have had decision-making powers that could, and often did, affect human affairs in major ways. Much of their decision-making integrated with thousands of decisions made by other Earthians. The integrated thousands of decisions inadvertently were compounded with a myriad of unforeseen technological, exploratory, and environmental happenings. The individual decision-makings and unforeseen happenings around the world and in Universe at large altogether synergetically produced historical results not contemplated by any. Such non-contemplated-by-any results constitute evolution—the will of God.

22 In my eighty-five years I have often been privy to what was at the time secret, critical information. Time and change have ‘‘declassified’’ those secrets. In piecing together the significant components of world-around humanity’s evolutionary trending, my insights have frequently been illumined by information confided in me by others. In recollecting once-confidential information, which is now essential to an adequate comprehension of relevant evolutionary trendings, I hope no one will make the mistake of thinking that I am being a traitor to my friends. Not only am I being loyal to all my friends but to all humanity—without whom there would be no life.

23 My reasons for writing this book are fourfold:

(A): Because I am convinced that human knowledge by others of what this book has to say is essential to human survival.
(B): Because of my driving conviction that all of humanity is in peril of extinction if each one of us does not dare, now and henceforth, always to tell only the truth, and all the truth, and to do so promptly-right now.
(C): Because I am convinced that humanity’s fitness for continuance in the cosmic scheme no longer depends on the validity of political, religious, economic, or social organizations, which altogether heretofore have been assumed to represent the many.
(D): Because, contrary to (C), I am convinced that human continuance now depends entirely upon:

24
1.
The intuitive wisdom of each and every individual.

2.
The individual’s comprehensive informedness.

3.
The individual’s integrity of speaking and acting only on the individual’s own within-self-intuited and reasoned initiative.

4.
The individual’s joining action with others, as motivated only by the individually conceived consequences of so doing.

5.
The individual’s never-joining action with others, as motivated only by crowd-engendered emotionalism, or by a sense of the crowd’s power to overwhelm, or in fear of holding to the course indicated by one’s own intellectual convictions.

25We all see things differently. Seeing is sensing. Hearing is sensing. Touching is sensing. Smelling is sensing. What each of us happens to sense is different. And our different senses are differently effective under ever-differing circumstances. Our individual brains coordinatingly integrate all the ever different sensings of our different faculties. The integrated product of our multifold individual sensings produces awareness. Only through our sensings are we aware of the complementary ‘‘otherness.’’

26 Awareness of the ‘‘otherness’’ is information. The complex of successively experienced informations produces interweaving episodes—and the complex of special-case-episode—interweavings produces the scenario that our brain’s memory banks identify as our individual being’s ‘‘life.’’

27 The way only-our-own, individual integrity of being responds spontaneously only to our own exclusive sensing of any given otherness episode is what I mean when I use the word feeling: How do I feel about life? How do I feel about it now? …and again now? Our feelings often change. What do I feel that I need to do about what I am feeling?

28 One of the many wonderful human beings that I’ve known who has affected other human beings in a markedly inspiring degree was e. e. cummings, the poet.

29 He wrote a piece called ‘‘A Poet’s Advice,’’ which I feel elucidates why ‘‘little I,’’ fifty-three years ago at age thirty-two, jettisoned all that I had ever been taught to believe and proceeded thereafter to reason and act only on the basis of direct personal experience. Cummings’s poem also explains why, acting entirely on my own initiative, I sought to discover what, if anything, can be effectively accomplished by a penniless, unknown individual—operating only on behalf of all humanity—in attempting to produce sustaining-ly favorable physical and metaphysical advancement of the integrity of all human life on our planet, which omnihuman advantaging task, attemptable by the individual, is inherently impossible of accomplishment by any nation, private enterprise, religion, or other multi-peopled, bias-fostering combination thereof.

A Poet’s Advice

30A poet is somebody who feels, and who expresses his feelings through words. This may sound easy. It isn’t.

31 A lot of people think or believe or know they feel—but that’s thinking or believing or knowing; not feeling. And poetry is feeling-not knowing or believing or thinking.

32 Almost anybody can learn to think or believe or know, but not a single human being can be taught to feel. Why? Because whenever you think or you believe or you know, you’re a lot of other people: but the moment you feel, you’re nobody-but-yourself.

33 To be nobody-but-yourself-in a world which is doing its best, night and day, to make you everybody else—means to fight the hardest battle which any human being can fight; and never stop fighting.

34 As for expressing nobody-but-yourself in words, that means working just a little harder than anybody who isn’t a poet can possibly imagine. Why? Because nothing is quite as easy as using words like somebody else. We all of us do exactly this nearly all of the time—and whenever we do it, we are not poets. If, at the end of your first ten or fifteen years of fighting and working and feeling, you find you’ve written one line of one poem, you’ll be very lucky indeed.

35 And so my advice to all young people who wish to become poets is: do some thing easy, like learning how to blow up the world—unless you’re not only willing, but glad, to feel and work and fight till you die.

36 Does this sound dismal? It isn’t.

37 It’s the most wonderful life on earth. Or so I feel.

38 —e. e. cummings

39 Exploring, experiencing, feeling, and—to the best of my ability—acting strictly and only on my individual intuition, I became impelled to write this book.

40 I’m not claiming to be a poet or that this book is poetry, but I knew cummings well enough to be confident that he would feel happy that I had written it.