Sacrifice as fundamental to human progress

The new disclosure calls for and inculcates a new kind of life, with new responsibilities, duties, and modes of being. A certain strictness becomes necessary, self-discipline, austerity, sacrifice, poverty, and so on. Superficially, and at a first glance, something of the “old order” appears to raise itself from the dead. Individuals groan at the prospect of going forward into such a terrain. Yet, modern life is, for want of a better description, “too fat”. It must shed weight if its lifestyle is to become conducive to health. Humanity must get used to the idea that it cannot have all things all of the time. In truth, coming to a new awareness for many of the current age will be very challenging.

All previous disclosures, both standard and non-standard, revealed the necessity of sacrifice in order to acquire a new understanding; the old must be sacrificed to obtain the new, for they cannot coexist in a stable relationship. All such sacrifice gave way to new forms of being and doing; in the old systems of belief and knowledge, such sacrifice took the form of an injunction, and formed a part of the law and covenant that governed the ancient society. Although modern humanity no longer has or shares the former understandings of sacrifice, neither has it embraced in any real way a more modern understanding of what is essentially a fundamental principle in the acquisition of awareness. In many ways, the exhortation and the injunctions of old remain: it resounds through history as a powerful reminder of the simple fact that lies behind all development. In this, historical sacrifice obtains its current symbolic power not merely as an invitation to renunciation, but as the necessary prerequisite for the fundamental progress upon which the situation of humanity depends. To ignore it or to deny its potent role in the unfolding life of the individual and community is to deny the very basis upon which that very life may progress. Where progress does not occur, i.e. where movement forward does not occur, only degradation occurs, for there is no such thing as motionlessness in terms of the development of the human being, and things can only either develop or degrade. Thus, the very real value and necessity of sacrifice becomes apparent.

Economic realities and “money

Humanity has always existed in the context of economic realities and forces; it is just that it is only relatively recently that the contact with this context has been more direct than indirect, and that the realities it consists of have entered the ordinary awareness of the being. With the development of modern civilization, economic realities became expressed in the physical dimension, where it has manifested as “money” and monetary systems and institutions. “Money” continues to be an important concern for people living today, and remains a prominent direct or indirect focus of life and activity.  Yet, even if money did not exist, or any other “form” of economic system, this would not alter the fact that humanity would exist in the context of economic realities, for the same realities are constituted by essential and fundamental principles.

In terms of ordinary, daily life, human individuals must continue to negotiate the right attitude to money, or rather, towards the economic realities which necessitate and give rise to it, according to their circumstances and so on, for this “right attitude” is not a fixed, standard thing. What turns out to be “right” depends upon other realities and forces at play within the individual’s context at any given time. As always, discrimination and intelligence are required in forming the right attitude.

For various reasons, it has long been the case that the common attitude and relation to money involves too strong an attachment to economic realities, which ultimately has the effect of inhibiting or distorting development at the individual or collective levels. A healthy relationship with unavoidable, inescapable economic realities is characterized by balance, symbiosis and mutualistic tendencies, however, what ultimately works in a given moment or period of time depends on the impacts upon and of other realities.

Currently, it is possible to speak of a generalized, global, excessive attachment to money and an unhealthy preoccupation with economic realities. This is also to say that, given the level of development of humanity, such an attachment as exists and manifests is quite unnecessary in order for humanity to live and experience according to that level of development. The excessiveness is not without consequence, and causes humanity a certain degree of pain and suffering. As suggested, this is quite unnecessary, and because of this and the respective suffering that results, it represents a disorder in the health of humanity. Disorders such as these constitute a key aspect of humanity’s situation.

Various remedies are possible, but they do not necessarily involve the abandonment of money or the wilful destruction of one system in favour of another, either individually or collectively; indeed, this is not the right approach to take at all, and is very limited. Instead, individuals themselves must address the balance of forces upon which economic manifestations are based relative to their own relationship with actual economic realities in their lives.

The “right” balance of forces in this regard will always be that which is in accordance with the universal and fundamental laws and principles that underpin economic and other realities of being, life and experience.

The fundamental desire of humankind

One may easily wonder: if reality is truly different to how it appears in the standard perspective, and if it really is how it is expressed through past or contemporary non-standard perspectives, why does this state of affairs not make a larger impact upon the daily life of humanity? Why is it not the main headline of the day? Why isn’t the world more interested in discovering what is actually the case? Why does life lead us only to acquire the standard perspective, in which non-standard perspectives seem far-fetched, imaginary, naïve?

As ever, there are long, long answers to the more profound questions in this vein, some of which cannot be satisfactorily answered. To provide a very crude and short response, however, one may say this: it is because the fundamental desire of the human being is not actually strong enough to motivate anything other than the acquisition of the standard perspective. The effects and implications of this are immense. Not least, it is revealed that deep in the heart of humanity there lies a fundamental desire for the kind, form and manner of life that manifests as seen and experienced in the world we live in; this also means, of course, that there lies in that heart a fundamental desire for those realities known as death and suffering.

This desire is fundamental; human beings are not necessarily aware of it within themselves. The desire lies within the eternal essence of the individual, which is, in truth, at a stage of its existence in which it seeks the death experience. The eternal essence cannot actually die, being eternal, and yet it can apparently die. Through the constant changing of its multidimensional manifestation, the eternal essence experiences death; it experiences the phenomenal consciousness’s experience of death. This death is a dream, but it is real enough; enough to convince the essence it is not a dream! The desire to awaken from the dream, and realize the illusory nature of the life-death cycle, along with the ability to awaken, is not stronger than the desire to remain in the dream or experience all of the sensations and experiences that are possible in it: the sensations and experiences that are normally attributed, in the standard perspective, to “real life”, including death and suffering.

For thousands of years, the situation of humanity has been likened to one of being asleep, and life likened to a dream. In many languages and cultures, the ordinary, daily life has been expressed as being illusory. To “wake up” is never a question of personal will; the fact is, humanity is not really in a position to wake up, for it is in the middle to latter part of its evening sleep. Yet, it will wake up when the “morning” comes, as it were. Some people, of course, wake earlier: perhaps they were light sleepers, or were woken up by a nightmare, or the sounds of birds… The expressions pertaining to sleep and wakefulness have served human kind for thousands of years already, and will continue to play their part for future generations. In truth, as even the children’s song would state it, “life is but a dream”. The new disclosure will bring new facts and information about that to those who will receive it.

It is difficult for many to see how it is even possible that the human being desires death and suffering; everything in life would seem to confirm that, if anything, it is the avoidance of death, and the will to live, that motivates human experience. However, such things as these, and even the understanding of death and life, are but superficial concepts that exist as reality only in the personal consciousness of the individual, and thus collectively as standard human understanding, and bear no significant relation to things as they are, resulting instead from observations within the dream. They are only relatively real, like everything in dreams. When the human being, and the human society at large, has generally traversed its night of sleep and has fundamentally become tired of it, and instead desires once again to not remain in dreams but to get up and start the day, then the facts about reality will make begin to make their impact on daily life. Until then, the stark, brute fact is that individuals and societies will continue to experience all kinds and forms of death and suffering; is there anything else that could better rouse one from slumber?

Humanity’s collective faith

One of the firmest and most comforting of illusions held by some people of the current age is that humankind has the keys to understanding, and the power to resolve the situations in which it finds itself. Largely, it is felt, this power resides in its higher capacities for reason and for love, which it may activate and draw upon at will. Through activities such as modern physical and social science, humankind, it is believed, achieves a fine degree of knowledge and understanding, upon which, over time, future human evolution will be based. Its future depends upon the development of its already-known and manifested repertoire of skills and capacities; the future will not look much different to how it is today, although things will generally be “better”.

Of course, this rather simplistic generalization, like so many, does not play a role in any serious discussion of the modern temperament. The truth is, things are more complex than that. However, there does exist a vague and general “collective faith” in humanity which finds its expression in the standard perspective, which is to say: a faith based on the understanding that human beings are completely independent entities, entirely separated from the surrounding environment by virtue of their physicality, and able to control its own fate, to a certain extent, in accordance with its expressed desires. There is a somewhat “humanistic” bias in that faith, which  obviously has a historical antecedent, but in the current age its expression and manifestation is quite marked, even endemic.

In some ways this faith is grounded in or arises out of a vague apprehension of a truth; yet, it is a truth that, in its details, is quite unlike the general conception would have it. In this, the faith is both blind and genuine: essentially, humanity does have a power to control its own fate, but superficially it does not. Humanity makes an error not least when it determines that its powers lie in its manifest qualities. The “collective faith” behind the humanistic temperament is both relatively reasonable and necessary, and quite natural for the state and stage of awareness human beings are currently at. Yet, it is this very faith that acts as a prominent factor in keeping humanity in its gridlock, and keeping it locked on a trajectory in which only further gridlock may arise, for it is a faith which limits the horizon of humanity’s potential to the singular, “physical” dimension, where the problems it faces cannot really be solved.

It is difficult to give up or go beyond a reasonable belief. Indeed, only a newer, more superior reasonable belief can replace it. Collectively, this can only occur over a long period of time. It means that humanity must continue to work with and live in the illusions concerning its state. It must continue to believe that it is the master of its own fate and the planet. Only life itself, and the situations it will present, will help humankind come to a different, more enhanced understanding of what is actually the case.

The new disclosure as progressive, not reactionary

When encountering what I have termed in the content on this site the “new disclosure”, or, more specifically, when encountering the facts and information that its apprehension brings to the mind – especially those facts pertaining to the way or manner of life that is revealed to be conducive and appropriate to a new understanding of being, life, reality and experience – it may easily appear that what is being disclosed is something more reactionary than progressive or developed; in so far as the new disclosure is bound up with pre-existing facts, information, assumptions and other content in the mind of the individual, this sense or appearance will be relatively more or less pronounced. The outcome of this state of affairs, on the larger scale, is that for quite some time the new disclosure will, generally, be misunderstood. Nevertheless, the progressive nature and functioning of the new disclosure will not cease to have its effect upon individuals and communities because of this, and in this way, in time, the new disclosure – as all previous disclosures – will be revealed to be an active force in the life of humanity and the universe, which cannot really be resisted.

Although this general ignorance and misunderstanding may also be prominent, it will not really serve any use to provide any kind of intellectual or emotional defence for the new disclosure’s progressive nature. An individual cannot be forced to see that which they are incapable of seeing. Yet, both now and in the future, there will be individuals and communities who, basing their lives upon the new disclosure and what is revealed by it, will show by their example, words and productions the progressive nature of their understanding and way of life. Through them, the new disclosure will be revealed to have brought out a further development of previous disclosures and the facts and information about life revealed through these. Although the pre-existing culture will not necessarily readily receive these new citizens or their productions, the world process will gradually generalize the new disclosure; far, far into the future, what is currently the new disclosure will become the standard disclosure, giving rise, eventually, for the need for a newer disclosure, and so on.

The situation of humanity, and the aforementioned gridlock (which is, to remind readers, the principal subject of the current content), depends upon the causes and effects of a great variety of factors that are currently or generally unacknowledged to play a role, for one reason or another. One of these factors involves this very misunderstanding of the progressive nature of the new disclosure, for the misunderstanding will give rise to a gross negligence and under-valuation of the very things which are important and valuable. In the fear and dread of annulling human progress through the mistaken belief that there is in the new disclosure a general call to return to former values and modes of being, and to destroy the contemporary edifices upon which the current, ordinary moral standard is based, along with the institutions and customs that arise out of them, a most precious opportunity will be missed. Since the situation of humanity absolutely depends upon the embrace of the new disclosure, care must be taken in the analysis of its implications for ordinary life and living.

The new disclosure touches and will touch every aspect of life and experience. Human relationships, sexuality, work, economy, food, politics, technology, education; there are no areas of life that will not be touched by the new encounter with “world” that is ever present as a potential in every moment. In addition, completely new areas of life will emerge. However, for many people things will not seem new at all, but will be necessarily bound up with their pre-existing ideas. Although for some this will not cause too much of a problem, for others it will prevent any real understanding: it is this that will constitute another factor in the resolution of humanity’s situation.

Humanity’s continuing attempts to understand itself

Ancient and modern history provides contemporary humanity with many examples of the heights to which it may climb and aspire, as well as the depths to which it may fall. In the last hundred years, events and realities of various kinds – political, social, economic, technological, intellectual etc. – have touched and influenced individual lives as well as the lives of nations and the world at large. Almost every individual living today will have some awareness of how human beings can behave both for the benefit and creation of all that can be considered what is normally called “good” as well as “evil”; with their minds, outstanding examples of this good or evil can be easily conjured.

When things are going well, and at times of national and international celebration, cooperation, progress and success, it is somewhat easier to believe in the abilities of humankind to create the good; when things are going less well, at times of national and international crisis, desperation, conflict, regression and failure, it is easy to believe in the impossibility of humanity to create the same. However, in spite of what manifests, and behind the manifestation, the real answers as to what humanity can or cannot create in terms of the so-called good or evil lie. A great progress towards an understanding has already been made; humanity now has a firm, basic grasp of the nature and functioning of one aspect of its multidimensional being. However, no matter how complex or sophisticated this understanding may be or becomes, it will not help humanity understand how or why it reaches heights and depths.

Of course, in the daily life of millions, even billions of people, such things and questions are far from being of the most immediate concern. Moment to moment, day to day, life consists of other concerns: finding and preparing food to eat, caring for children, doing various kinds of work, playing games, having relationships, learning skills and communicating. For some, asking questions about the true nature of humanity is a waste of time, or is for other people to busy themselves with; they may consider that there are more important things to be doing. And for others, there will be nothing that could ever be as important as the very considerations which others may despise. Indeed, for them, everything else depends upon such investigation.

In the coming days, months and years, as the world variously celebrates its triumphs and bemoans its failures, at a deeper level of reality the conditions will continue to be created in which more knowledge and understanding about life becomes possible. As ever, the situation of humanity in this regard will somewhat remain the same, with some continuing to try to understand things in roughly the same way as everybody else, with some others seeking to find other ways. The situation of humanity depends upon all people, however they understand things and whatever methods they use, to do their part.

The complexity of the situation of humanity and courage

Many would perhaps agree that the situation humanity is in is very complex. As suggested in the introductory remarks in March 2012, even the standard perspective makes individuals generally aware of the many factors and realities that enter into that situation. Even within the standard perspective, very few individuals, I would say, have a fundamental grasp of all of the factors and realities that are apprehensible. We do not find people with equal awareness, knowledge and understanding of all the areas and aspects of life; we have scientists ignorant of religion, artists ignorant of mathematics, lawyers ignorant of literature, and so on. Where there is an overview, it can only be patchy. To speak of the situation of humanity in the context of the standard perspective is already a complex affair.

From non-standard perspectives, which are found to be in various forms and of various degrees of complexity and detail themselves, the situation of humanity is even more complex than the standard view would allow. Certainly, from within my own perspective, the situation involves and includes all of the factors and realities normally apprehended and acknowledged, but also understands these to constitute but a part of the larger picture. Many, many other factors and realities enter into the situation and the appreciation of it. Life is just far more complex than would appear.

All previous world disclosures have revealed various facts and information about the world. Some of these have been communicated and expressed through various individuals and their works throughout history. In a way, all of this information now constitutes part of the standard disclosure, and, as can be appreciated by any individual or community who would enter into a study of it, there already exists a reasonable amount of complexity. However, over and above this, or beyond this, there exists the realm of the unknown and the as yet undisclosed plethora of facts and information. Here there begins to unfold the real complexity of the situation of humanity, which has yet to be expressed and which has not yet been expressed. This new information will always make previous disclosures appear to be something like the tip of the iceberg, with ever more profundity lying beneath the surface. In this way, the real situation of humanity is seen to unfathomably complex.

The point is that going forward with the situation that humanity is in – going forward with the “gridlock” mentioned previously – requires a certain courage and a going forth from the safety net of previous disclosures. Relying on existing knowledge, as found in books and as espoused by historical figures and heroes, as learned about in schools and from elders, and as promoted as being the great and the good by society, will not suffice. Sometimes there is too strong a reliance on famous names and doctrines, on authority, and this, in part, contributes to the problem. If the real complexity of humanity’s situation is to be appreciated and embraced, brave individuals need to leave behind the swaddling clothes of received opinion and authority, and take on the challenges of seeing things directly and as they are as opposed to how others have seen them, however noble and venerable they may have been. Humanity does not need to destroy its heroes in order to go beyond them, but venture forth like them into new territories, and with courage.

The conditions for hope

Indeed, it is right and accurate to speak of hope for the future. However, humanity should not be under any illusion about what the future condition will depend upon. Even with an understanding of the fundamental principles upon which life and all things are based, which asserts the developmental nature of movement and course of life, such that in fact things can only become more developed, hope cannot rest upon this fact alone. Simply putting faith in evolution and hoping that future humanity will become better able to solve the problems that we create will not give rise to the conditions in which future development can occur, in spite of the unfolding of the evolutionary principle. It is right to speak of hope, but it is false and foolish to expect that the hopeful situation or picture must manifest.

With a more correct analysis, the real value of the present comes into view, for it is only in the present that the conditions can be determined upon which a genuine cause for hope can be based. This applies as much to the individual and their personal situation as it does to the mass of humanity and the situation of humanity as a whole. The importance of personal responsibility cannot be understated; neither can the importance of every single manifestation of life and every act taken within it. The standard view is that only those with power, or in positions of authority, are able to create the conditions upon which progress is made. This is illusory. The current association between prominence and power, whether it is intellectual prominence, social, political etc., is based on a false assumption and an incorrect understanding of the evolutionary principle, the essence of being and life generally. The truth is, there is an equality of actual power and an equal distribution of it as potential inherent in every being. Although to some this may sound like a wishy-washy assertion, in fact it is in accordance with the nature and structure of being, for no manifestation of essence is superior or inferior to any other. Although it would cause too great a digression to expand upon it here, it suffices to say, though somewhat crudely, that it is because of the fundamental, co-identity and equality of eternal essence that actual power in the world is in everybody’s hands; that is, the power to create the conditions upon which the subsequent state of the world can be constituted, whether it is in the very next moment, or in many thousands of years time.

To realize the illusory nature of the current understanding of power requires the same kind of development that is takes to realize other illusions. One cannot realize the illusion simply from being told about it. Yet, part of the acquisition of understanding the relation between authentic power and the possibilities of hope lies in the common individual taking responsibility for those things that are immediately in its power. To realize the power the individual has over a situation or for a set of conditions, the individual must first attempt to exercise the power he or she has or not. This would constitute a preliminary condition for determining the actual possibility of the aforementioned hope, and from this condition and exercise things may progress.

Hope depends upon the establishment of conditions in which the hopeful situation can arise and be sustained. If individuals and humanity genuinely seek to capitalize upon their inherent potential, they cannot simply wait for this potential to manifest; the evolutionary principle can lead to degradation as well as development. When individuals begin to place less faith in the power of others and begin to appreciate what working upon their own lives and conditions using their own inherent power will do, in spite of appearances about what is possible in the world, then the real conditions for hope will begin to emerge. So long as the millions of individuals who believe they are nothing and are insignificant in terms of the world picture, and who believe that only the visibly rich, famous or talented hold the keys to humanity’s future, do nothing, hope will remain only a dream. It is not necessary to enter into politics, become famous or rich to create the conditions for positive development. The truth is it is much simpler than that, and far more humble; and this has been the case for a very long time already. The most capable and exemplary of human beings have demonstrated it throughout history time and time again. It just requires normal people to do whatever good they are capable of doing.

Humanity must beware of raising the false spectre and fantasy of hope, which projects power into the future and which therefore does away with it. As ever, the only authentic power is in the now, which must be uncovered and stabilized if it is to play a role in manifestation.

The new disclosure’s relation to past disclosures

Only individuals themselves will be able to actually determine how the new disclosure, and the new facts and information that are apprehended of it, relates to previously disclosed facts and information, whether generally or specifically and on the larger scale of time, such as with major historical disclosures, or on the smaller scale of time, such as within the individual’s lifetime, or moment to moment. However, because it is the very same world that is being disclosed all of the time, generally speaking the new disclosure will be seen to relate to previous disclosures, and this relation will take various forms in the individual’s understanding i.e. as confirmatory, inclusive, exclusive, supplementary and so on.

This relation will act as a curious and powerful dynamic in the future human society and play a significant part in the situation of humanity. With the gradual influx of new facts and information, a certain tension that is the status quo that arises out of a stable conformity of perspectives will be affected. Since the new disclosure is a major new disclosure, as previously stated, and since its temporal profile can only be measured by the millennium, its effects will not be immediately apparent or comprehensible to a given society or time period. Nevertheless, as with any major growth of understanding, it will constitute a force behind all major change. The new facts and information will only superficially add traffic to the aforementioned “gridlock” that is suffocating human progress. In fact, by replacing existing outdated and incorrect “knowledge”, a new movement and sense of progress and flux will emerge; past disclosures, in so far as they were genuine disclosures and not distortions, will re-emerge as authentic, energetic forces in life on the planet.

Generally, effects will be on a scale ranging from relatively positive to negative. Previous disclosures on the nature of being, life, experience and reality, which have taken form as the world’s major and minor systems of belief and knowledge, whether from many thousands of years ago or recently, will therefore variously become confirmed or denied or transformed in much the same way as has been experienced by humanity already, which has seen knowledge and understanding develop. Proponents of one system or another will continue to vigorously defend it against the proponents of an apparent rival; where such systems are deeply embedded in the culture or society through one means or another, conflict could occur in a variety of forms. Yet, what was always right and correct, in the long-term, will remain. In this, the only real effects are positive.

There is no guessing to any level of detail what individuals will come to apprehend of the world in the future. Further, it is not really meaningful to say what the new disclosure is disclosing, for only individuals themselves can be disclosed to, and such disclosure is temporally and spatially unique. Nevertheless, since the dynamics of world disclosure are in accordance with universal principles that make it possible (which may also be disclosed to one or another degree), it can be said that world is  and will continue to disclose to ever greater levels of detail and complexity the fundamental interconnectedness and interdependence of all things, and the eternal, multidimensional nature of being, life, experience and reality. It will also continue to disclose that this eternal nature of reality has always been disclosed to human beings and that they have always had the capacity to apprehend it, and that their former apprehensions arose out of their as yet undeveloped capacity. In this respect, at base, all previous disclosures generally will be confirmed, and through this there is the future possibility of a fundamental unity amongst human kind.

Observation and speculation

If a person understands the laws of physics that relate to projected, moving masses, that person will be able to more accurately predict where a missile fired from a cannon will land. This determination of a future state is not based on guess-work, speculation, magic or imagination. Rather, it is based on knowledge, observation, understanding and experimentation. If the sceptical observer would really understand the physicist’s assertion about the missile, he or she must learn physics rather than simply believe that the prediction about the missile is magical or not.

When a new perspective is genuinely acquired, a new way of understanding, knowing and being aware is also acquired. Indeed, a perspective, in the way that I use the term, can only be so where it is firmly based in and naturally arises out of the total experience, which itself is the foundation for the individual’s knowledge, observational capacities and so on. Depending on the nature of the perspective acquired, and the depth or breadth of understanding about life that it affords, observations and calculations may be made, which may be more or less accurate according to the skill and competence of the observer. When presented with these observations about life, an observer who does not share the perspective or the knowledge and understanding on which it is based would only be able to be in a position of faith regarding them until the same or similar perspective is acquired by them. Until that time, the observer will not be able to determine fact from fiction as regards the observations made and presented to them that the observer is not able to make themselves. In those regards, they will not be able to determine magic from science, and everything will appear to be of one colour, as it were.

It is in this position that many with the standard perspective stand relative to non-standard perspectives and the observations about life and reality that are derived from them. With the standard perspective, it would seem impossible to determine the genuine observation from the false one, the purely speculative and imaginative expression from the one based in knowing and understanding. To the standard observer, there can only be a belief that the observation presented to him or her is either magical or scientific, until, that is, the same observer acquires an awareness and perspective in which the former observation becomes observable to them. As always, it will remain the responsibility of individuals to acquire what knowledge and understanding they need to enter into ever truer relations with life and the world around them, and to become better able to determine what is fact or fiction. What is acquired will always be different from individual to individual.

As an aside, it must be stated that outside the standard perspective on being and life there does exist a great deal of speculation, which, I would suggest, arises not least out of a too premature and undeveloped capacity for apprehension. A great deal of imagination, wishful thinking, and uncontrolled emotional and intellectual material enters into it. A great deal is influenced by the surrounding environment and culture, and results in the creation of new mythologies and even systems of belief. Such speculation has always existed, and will continue to do so; hence, it becomes ever more important for individuals to develop real standards of enquiry even into the unknown.

With these things in mind, it would seem that the real value of observation becomes apparent, for surely it can only have a potential value for those who are able to understand it. It would seem, then, that there is no point in the physicist printing formulae for public perusal if only a minority of them will be able to appreciate it. However, this is not at all the position that ought to be taken. It is perfectly right to open access to even difficult and sometimes incomprehensible information, for even if the formulae may not be readily understood more generally, even their outward form and shape may appeal to the growing intellect, and may inspire young children to take up science in the future. Although somebody who had not studied mathematics would not really be able to tell the difference between a made up equation and a true one, they should not be denied the possibility of going beyond speculation to observation that the presentation of true with false material allows. Indeed, the very existence of the situation whereby falsity is bound up with truth should act as a stimulus and challenge to go beyond the lazy assertion and to uncover the truth for oneself.