THE HUMAN CONDITION

by
Allisone Heartsong
© 2002 In God We Trust

The purpose of this article is to provide a concise explanation of the human condition and the psychological process by means of which some people become lightworkers while other people become darkworkers.

When we contemplate the human condition, we discover that it constitutes a puzzle which can be solved by making two key distinctions: 1) a primary distinction between our inner being and our outer mind, and 2) a secondary distinction between the conscious portion and the subconscious portion of our outer mind.

Let us first make a clear distinction between our inner being and our outer manifestation as an embodied mind. Our inner being may be defined as the superconscious part of ourself that has made the choice to incarnate as an embodied mind which, under normal circumstances, is completely unaware of the inner being who created it.

Whereas our inner being is by nature unlimited and immortal, our embodied mind is by nature limited and mortal. And whereas our inner being is characterized by unity consciousness, which allows us to realize that we are all part of one whole, our embodied mind is characterized by separation consciousness, which gives rise to the perception that we are all separate from one another.

From this it follows that, whereas our inner being is firmly rooted in the reality of who we really are beyond the illusory world of time and space, our embodied mind can easily become lost in the illusory world of time and space if it is not firmly aligned to our inner being.

To use a simple analogy, human beings are like myriad sunbeams radiating out into the darkness from one central sun. So long as we are looking outward into the darkness through our physical senses, we appear to be separate from one another and separate from the source of our being. However, when we make the empowering choice to look inward into the light, we are then able to see very clearly that we are all extensions of one universal being and are not really separate from one another at all.

Once we have made this fundamental distinction between our inner being and our outer mind, we can then begin to understand the curious relationship that exists between those two very different aspects of ourself.

The first thing to understand is that, although the human condition constitutes our normal state, it is not our natural state. And the second thing to understand is that, whether we realize it or not, we are actually living a double life, both aspects of which are occurring simultaneously in two entirely different dimensions of our multidimensional nature.

To use another simple analogy, our situation is rather like gazing into a mirror and observing the reverse mirror image that is reflected back to us. Thus, for example, when we raise our right hand, our reverse mirror image appears to be raising its left hand.

The clear implication of this analogy is that our embodied mind is specifically designed to provide our inner being with a reverse reflection for the ultimate purpose of gathering wisdom by making comparisons between contrasting conditions. What is particularly important to realize, however, is that although they appear to be opposites, they are actually complements.

We have already noted that, whereas our inner being is unlimited, our embodied mind is limited. And whereas our inner being is characterized by unity consciousness, our embodied mind is characterized by separation consciousness. We may now go further and say that, whereas our inner being is characterized by love, wisdom, and power, our embodied mind is characterized by the opposites of love, wisdom, and power. Thus it is that we are born into this wondrous world of illusion in a state of total ignorance as a helpless infant who is completely incapable of taking care of itself and who is therefore completely dependent on its parents’ love for its survival.

Because we are also born into this wondrous world of illusion in a state of spiritual amnesia which prevents us from remembering who we really are, we quickly set about the task of creating a substitute identity for ourself which we call our personality and which is composed of every perception, emotion, thought, desire, and action that we choose during the course of our life. Yet, although the fact of the matter is that we are the creator of our personality, more often than not we fall into the habit of identifying with our personality, as a result of which we mistakenly think that our personality constitutes the very essence of who we really are.

Now that we have made a clear distinction between our inner being and our outer manifestation as an embodied mind and personality, let us call this fundamental distinction the first dichotomy. The essential point to grasp is that it is relatively easy for us to cope with our human condition so long as this is the only personal dichotomy that confronts us. Thus, for example, when our inner being says: "I love myself unconditionally, and I trust the process completely" but our outer mind replies: "No, that’s not true, because I don’t love myself unconditionally, and I don’t trust the process completely", we can easily recognize that our outer mind is simply doing its job by giving our inner being a reverse mirror reflection of who we really are, and we can then respond by embracing our outer mind in unconditional forgiving love and saying: "Thank you for your reflection."

However, when self-judgments begin to divide the personality structure of our outer mind into two differing components so as to create what we shall call the second dichotomy, this greatly complicates the picture and transforms the human condition into a puzzle that is far more difficult to solve.

The origins of this psychological process may be traced back to three causal factors, all of which are the result of being reared in a judgmental atmosphere of conditional acceptance that contains the implicit threat of conditional rejection: first, the internalization of that judgmental orientation by learning how to imprison ourself with judgments without learning how to liberate ourself from our mental prisons through forgiveness; second, the belief that we are conditionally acceptable for what we do rather than unconditionally lovable for who we are; and third, the choice to expect more of ourself than anyone else could possibly expect, so as to protect ourself from the external threat of being rejected by others at the price of subjecting ourself to the internal threat of being rejected by our increasingly tyrannical conscience every time we fail to live up to our increasingly perfectionistic ego ideal.

When this happens, our situation is rather like gazing into a mirror and observing our reverse mirror image divide up into opposing factions for the purpose of engaging in a contest that may degenerate into a war. Almost invariably, this internal contest takes the form of a trial in which the subconsciousness portion of our personality plays the role of judge and the conscious portion of our personality is assigned the role of defendant. The standard outcome of this internal trial is that the subconscious judge first pronounces the conscious defendant guilty without ever specifying the charge, next imposes the sentence of death, and then offers to suspend the death sentence on condition that the defendant either does penance in the form of self-punishment or attempts to make restitution by engaging in some form of constructive activity, neither of which is ever enough to remove the death sentence.

This internal psychological process gives rise to a wide variety of symptoms, which may include anxiety, depression, suicidal impulses, manic episodes, masochistic or sadistic behavior, compulsions, addictions, increasing stress, and loss of self-esteem. Once our conscious personality has identified with the role of defendant, it loses all access to our inner being and gradually succumbs to a downward spiral of victim consciousness that culminates in a negative state of hopelessness and despair which is experienced as a nightmare of hell on earth.

At this crucial juncture, which occurs when our conscious personality has reached the point of giving up, three different solutions are possible.

The first option is to carry out the death sentence by committing suicide in order to put a decisive end to the misery caused by this internal psychological conflict.

The second option is to become a darkworker by surrendering the conscious portion of our personality to the subconscious portion of our personality, thereby allowing it to govern our life for the malevolent purpose of acquiring external power over other people through the unscrupulous use of deception and coercion. This alternative has the effect of replacing internal conflict with external conflict and is subjectively experienced as a negative process of succumbing to the temptations of Lucifer and selling one’s soul to the devil.

The third option is to become a lightworker by surrendering our outer mind to our inner being. This alternative is subjectively experienced as a positive process of acknowledging and aligning to the Source of our being. Once we have made the empowering choice to place our individual ego in the service of universal spirit, our inner being then responds by teaching our outer mind how to resolve its internal conflict through the application of unconditional forgiving love.

It thus becomes clear that life in this polarized world of labyrinthic illusion is actually a process of spiritual initiation, the ultimate purpose of which is to gather wisdom by first making choices and then experiencing the internal as well as the external consequences of our choices.

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