How humans differ from other creatures

Human beings are distinguishable from other creatures by the fact that they are self-conscious, that is, they have the ability to consider, observe and analyse the inner and invisible (but most active), world of their thoughts, emotions and will. But the self they are becoming conscious of can never be fully grasped, for they are still for the most part unconscious.

Under the pressure of educational and social standards, the conscious sets up a system of defence that censures and represses all our instinctive urges, our primitive egocentricities. All the more so because the conscious refuses to recognize in itself any such anti-social tendencies. Psychoanalysts often do not consider the other expressions of the unconscious, which, despite their being unconscious, we would not for anything in the world repress.

The expressions of the subconscious can easily be missed
For instance the impulses of courage and hope that open up the world of harmony, the subtle joys at discovering celestial purity, the springing forth of creative light, the indestructible unity of mankind at the level of the soul and Spirit, the feeling of Immortality, of Eternity. All these brush lightly by our consciousness without it being able to seize them, in spite of our desire to be included in this new expansion of sensation and perception.

Consciousness is the mirror of heaven and hell, but it is powerless to create either. We have within us two natures, both unconscious, and it depends on the way we lead our daily lives, says Omraam Mikhaël Aïvanhov, whether we have experiences of light, beauty, balance, or discord, disorder, anguish, terror.

Human beings must assume an upright position in their minds as well as their bodies
We must now bring the other, unconscious nature, the higher self (as compared to the lower nature) into the light. This is extremely important for our education, our psychology, our understanding of social problems. The terms lower and higher indicate the importance to attach to each one, and where to situate them.

Complete Works Volume 11, Key to the Problems of Existence
From the foreword by Agnes Lejbowicz

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