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171. How can we illustrate multi-dimensional communication? In our freeway illustration so far, we have limited ourselves to one vehicle per person and one direction at a time. Of course, the mind has many more channels that operate at the same time. Say, for example, that my mind is represented by all red autos. You can see now that they may travel a multitude of different roads, speeds, directions. Some may be parked, waiting for use at another time. Some may be in need of repair. But all represent the workings of my mind.

172. Now let us suggest that your mind is represented by all vehicles with two doors. This also gives you the vast variety of travel, parking, repair, location, direction, speed, etc. But it will be obvious to you that some two door automobiles are also red.

173. This then is the basis of multi-dimensional communication. Each of us has our distinct identifying characteristics, but both of us have certain channels that follow exactly the same networks.

174. We may limit our vision and see ourselves figuratively as only red cars, or only two-doors; or we may expand ourselves infinitely and recognize that we network with each other and with those also who have 4-cylinder engines, or air-conditioning, or round wheels.

175. When we tune in with another person and begin to expand our own networks into theirs, we both begin to discover things about ourselves that we did not know. In the knowledge of those things, we gain a reservoir of power that exceeds not only either of our individual abilities, but which exceeds the sum of our individual abilities.

176. Hierarchical social structures are by definition degrading. A person cannot be elevated above his or her co-inhabitants. He or she may only hope to degrade others into his/her service.

177. For an entity in a hierarchical system to reverse his or her degradation, he or she need only exceed the expectations. If I am paid to do job A, then doing job A is my debt for what I am paid. I am forever owing the labor for job A to my employer for his/her beneficence toward me. If, however, I do both job A and job B, but am paid only for job A, my employer is indebted to me. I am no longer hierarchically degraded.

178. A savior once said, “He who would force you to walk one mile with him, walk with him two.”

179. Hierarchical systems are innately male-based.

180. When a person has become so transparently honest and undisguised (147) that they cannot believe that anything they say can be untrue, whatever they say must be or become truth. If I am at the point of honesty at which I determinedly (or better, naturally) speak only the truth, whatever I say is governed by truthfulness. Even if I say the table is floating three inches above the ground, because I speak only truth, it must float three inches above the ground.

Editor’s Note: Wesley recognizes that there is a difference between a person who routinely deceives himself or is mentally ill believing what he says and a person who only ever speaks the truth. Believing your own lies may be a future topic that Wesley comes back to, but in this case he is strictly referring to the transparently honest.

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161. The ritual (engaging the spirit) is a source of great power for those willing to use it. The impetus of the ritual is relative only to the intellect or manifestation of the individual.

162. When dealing with engaging the spirit, it is helpful to remember that the words written on paper are not what invokes power, but the ritual—whatever it may be—itself.

163. The mind (separated from the spirit at the moment for convenience) is one of the best examples we have of a network. Denying the gray mass in our heads as a limitation, it is continually leaping ahead and behind in time, around the globe, or around the universe. It is in constant motion, playing out a multi-dimensional design.

164. Typically, we communicate two dimensionally to the multi-dimensional minds of others. We use sound waves moving through the air. That is a limiting effect and connects only on the two dimensions (words and sound) with another—or in some cases more than one—mind. (50)

165. Only our own inhibitions stop us from engaging other minds multi-dimensionally. If we are networking, we need only open our personal networks to the influence of others.

166. Keep in mind that all things are made of relationships of connections or patterns of movement. Picture a busy freeway system as an illustration. Automobiles are traveling east and west on one freeway, north and south on the other. Where the two freeways intersect, some autos continue the directions they were going and others take, for example, the exit from north to west. Let us say that the car entering the westbound traffic does so next to another already traveling west. They travel side by side for a mile or two until another exit and one or the other of the cars turns off.

167. This illustrates two-dimensional communication—traveling parallel to each other, but never merging more deeply.

168. What would happen, however, if the car from the northbound lane actually merged with the car in the westbound lane and became one car while they traveled westward and split again when the appropriate exit arrived? The drivers would be joined by a common direction of travel, by a common environment, and a common velocity. They would share the same experience and end their relationship “knowing” something of the other person.

169. This illustrates the next stage in communication, which I will call three-dimensional. Simply put, it is sharing the same vehicle with another traveler. (51)

170. Three-dimensional communication is most frequently found between spouses, lovers, twins, close friends, business partners, etc. It may also be found in small and isolated groups, primitive societies, etc. where the corporate body functions virtually as an individual or single entity.

Editor’s Note: It may seem that Wesley has departed from his unity and oneness theme when he starts talking about the mind separately. The evidence, however, is that he merely lacked the vocabulary to make sense of the oneness. He separates the mind “for convenience” in order to express a functional aspect of the entity. There is no evidence here of Wesley actually believing a difference between mind, body, spirit, and any other aspect of the person is separate from the others. As Wesley moves on toward multi-dimensional communication in the next ten, he also moves closer to a unity not of the individual, but of all people.

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151. The phenomenon that we know as sanity is the further product of our conscious juggling limiting our physical experiences to the norms of our cohabiting physical entities. Even when an experience outside this realm exists or occurs, it is quickly reduced by our shared inhabitation of the physical world—to the prevailing “norm of experience.” (4, 64)

152. What we refer to as insanity is a complete experience of phenomena that falls outside the “norms of experience,” accompanied by a breakdown in our cosmic juggling process.

153. Thus, it is most frequently from the mouths of the “insane” that we are accosted by undisguised truths that frequently take years more to be recognized by the “sane.”

154. It seems that there must be some reason that our infinite consciousness voluntarily limits our existence to a time/space relationship. Perhaps experience of emotion can take place only in these confines and in order to maintain an appropriate balance in our cosmic juggling, we must have the experience of emotion available only in time/space relationships.

155. The word spiritual has as a root the word ritual. It can frequently be seen that a person’s spiritual growth and nature is based upon the type/form/content of that person’s rituals.

156. If a person is a Sunday-morning-church-worshipper, the rituals of that church will be a source for spiritual growth (if the spirit can be said to “grow”); and far more so than the “message” of the minister. But what will surprise people is that the daily rituals that we perform (bathing, shaving, morning cup of coffee, glass of wine with dinner, nightcap, etc.) are more profoundly influential to our spiritual development than the act of Eucharist.

157. The ritual is the means of engaging the spirit.

158. The spirit is engaged (as in put in gear) with the universal conscious (god, goddess, etc.). It is, then, the source of motive power for life (13-16). That motive power provides us with means for living within our physical limitations—or beyond them.

159. To ask if one believes in the spirit (universal conscious, god, goddess, etc.) is much like asking if he or she believes in stones. You may build with them, throw them, carve them, shape them, break them, or ignore them. They are not a subject for belief. That is irrelevant.

160. In the same way, the spirit may be bent, shaped, built with, etc.—used—or ignored. But it is not of the realm of belief. Religion, on the other hand, is a system of beliefs and is irrelevant to the spirit.

Editor’s Note: As noted in the previous ten, the first four verses above are part of the “brown” section of the second hundred. Wesley’s experience, falling outside the norm of humanity, left him constantly struggling to affirm his sanity—sometimes successfully. The latter six verses, returning to his standard black fountain pen, contain Wesley’s most vehement indictment of “religion” as “irrelevant to the spirit.”

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141. Just as one may attune oneself to hear the music in another’s voice through the words, one may also align oneself to see the gesture in the stroke of the pen that actually describes the subject of the written word.

142. It is possible, therefore, to look at a person’s writing or the marks that one makes while doodling, and read the frame of mind in which something was written. And since the gesture is universal (though not absolute—it may vary in form from culture to culture, but not in its flow), it is possible to read the writing of any language and perceive the image represented.

143. So, looking at any series of characters, we should be able to “feel” the images thought at the time of writing by the author. These images will be played back to us through the framework of our own experience. (56)

144. The most natural means of expressing these perceived images will be through music. Music will then act as a relay medium, receiving, amplifying and transmitting images from person to person, culture to culture, even time to time.

145. The image perception is most easily accomplished when looking at symbols that are not immediately recognized as having defined meanings. It is much more difficult to get a “feeling” from a word written in one’s own language than in a foreign tongue not known to the reader.

146. Scarcely a modern English-speaking person has looked at an Egyptian hieroglyphic and not gained some feeling from the writing even though they have no idea of the meaning of the symbol.

147. While everyone has that latent ability to attune themselves to another’s emotions, most people are able to block or shield themselves from being “read.” There is, however, that rare person who is so un-camouflaged, so open and honest, so innocent, that everyone with whom he or she comes in contact can not only tell instantly what that person is feeling, but can feel every twinge of that person’s emotions.

148. Projective empathy, then, is not so much an art of projection as an inability to shield. Only insomuch as a person is able to control the emotions that he or she is experiencing, can that person be said to control the emotions of others.

149. The projective empathy is his or her own impregnable defense against other experiencing entities. To attack a projective empathy would be tantamount to attacking oneself since each emotion of the victim would be felt by the assailant.

150. Our conscious carries on a complex and continual juggling act between the physically experienceable and the consciously knowable. And the pattern of the juggled realities creates what we know as time and space. (38)

Editor’s Note 1: In this section, Wesley attempts a “scientific” explanation of his unique ability to read emotion in writing and to translate it into music so that those emotions are experienced by others. To our knowledge, it was never shown that this ability could be reproduced in others following his procedures. Wesley himself would argue that this was because the person making the attempt was not fully opening himself to receiving the emotions, and/or was not honest and innocent enough to transmit them. Nonetheless, these statements would seem to defy truly scientific proof.

Editor’s Note 2: Verse 148 begins the second “brown” segment of The Book of Wesley (the first seen in the second 100). It is curious that this also marks a subtle shift in Wesley’s subject. It is virtually certain that he is attempting to explain the unique ability of his granddaughter to play music that fully conveys her emotions and who is so open and innocent that she is completely “unshielded.” These three verses and the next four (151-154), may be the result of Wesley’s constant drive to maintain his own sanity in the face of physical and emotional experiences that lay outside the norms of humanity.