How Consciousness Creates Reality

Claus Janew

How Consciousness Creates
Reality

- abridged to 1/6 of the original version -





Copyright © 1998, 2006 by Claus Janew
Translated from German 2007 by Nathalie Sequeira
All rights reserved.
Print version with 25 additional pages: amazon.com
Home page: free-will.de

Claus Janew - How Consciousness Creates Reality 2

Table of Contents
Book Contents Contents of the abridged version Page
The relativity of existence
Existence is effect (abridged) The relativity of existence 3
The absolute universal continuum (abridged) The absolute universal continuum 5
The unity of the differing (omitted)
Some dialectic relationships
Essence, relativity, and contrast (omitted)
Combinatorics and reciprocity (omitted)
Developing systems
Irreversible movement (omitted)
Higher development (omitted)
Hierarchy and wholeness
Harmony, coincidence and predetermination (omitted)
Interwoven pyramids (omitted)
The logics of circumscription
The infinitesimal center (abridged) The logics of circumscription 7
Internal pressure and external pull (omitted)
Order, chaos and holomovement
Enfoldment and unfoldment (abridged) Enfoldment and unfoldment 10
The reality funnel (abridged) The reality funnel 11
The potential for order (omitted)
Conscious creativity
Activity from the depths (omitted)
Consciousness - the infinitesimality structure (abridged) Consciousness - the infinitesimality structure 12
Our permanent choice (abridged) Our permanent choice 16
The communicating consciousness
Projection and creating approximations (abridged) Projection and creating approximations 17
Putting ourselves in another position… (omitted)
Selfconsciousness and independence (omitted)
Individuality and freedom
Messages of the subconscious (omitted)
The freedom to unfreedom (abridged) The freedom to unfreedom 20
Giving ideals a chance (abridged) Giving ideals a chance 21
Dynamic consciousness
Exchange with the subconscious (abridged) Dynamic consciousness 24
The discovery of the other (abridged) On dynamic existence 25
The creation of reality
A question of proof? (abridged) Creation of reality 26
The simultaneity of all events (omitted)
Playing with probabilities (abridged) Playing with probabilities 28
Summaries
On creativity (omitted)
On the perception of creativity (omitted)
"Extreme" forms of consciousness and awareness
Consciousness units (omitted)
All That Is (abridged) All That Is 30
Awareness (abridged) Awareness 32
The extensive directedness
Flowing energy (omitted)
The indestructibility of the individual (omitted)
Freedom, harmony and value fulfillment
A feeling for harmony (omitted)
Value fulfillment (omitted)
The freedom to act out of love (abridged) The freedom to act 35
Conclusion (omitted)

Claus Janew - How Consciousness Creates Reality 3

The present text is a very abridged version of a book I wrote out of the desire to examine
the structure of our reality from a standpoint unbiased by established teachings, be they
academic- scientific, popular- esoteric, or religious in nature.1 We will begin with seemingly
simple interactions in our daily lives, examine how they originate on a deeper level, come to
understand the essentials of consciousness, and finally recognize that we create our reality
in its entirety. In the course of this quest, we will uncover little-heeded paths to accessing
our subconscious, other individuals, and that which can be understood by the term "God".
And the solution to the classical problem of free will constitutes the gist of the concepts thus
revealed.
You do not need to bring previous philosophical knowledge to the reading of this text, but
simply an interest in fundamental interconnections, a certain openness and the willingness
to think along. This abridged version, however, comes at a price. Since I had already left out
all non-essential points of discussion in the German "long version", in the present text entire
topics had to be dropped (c.f. table of contents), along with additional perspectives, argu-
ments, details and in-depth discussion of concepts. The result is a treatise which explains
the most fundamental results of my research and their respective central argument, and
which, so I hope, serves as a stimulus for a more extensive examination of reality. May it
bring you thoughtful pleasure and subtle delight.

The relativity of existence
The very first question we must necessarily pose is why anything exists at all, instead of
there simply being nothing.
Doubtlessly, this nothingness would be equivalent to a state in which everything exists.
This is because everything could not be differentiated, since the assertion of any difference
implies the non-existence of the respective other at the point being regarded. Let us examine
this by means of a concrete example:
Take a vase and put it on the table before you. You look at the vase and can only identify it
as such because it ends somewhere at its top, its bottom, to its left and its right sides. The
vase's characteristic form is determined by its limits. But how does a limit become evident?
By the fact that beyond it, something else begins, something which, in this case, is different
from the vase. We can say that the vase is surrounded by an indispensable halo of other
things.
You can recognize the vase as well as its surrounding objects because their (mostly re-
flected) light is received by your eyes and perceived by your consciousness. The surround-

1 Die Erschaffung der Realität (The Creation of Reality). Dresden, Germany: Sumari, 2009. → amazon.de

Claus Janew - How Consciousness Creates Reality 4

ing objects each differ in color, form, and position, that is, they have a manifold effect upon
you. If they all had the same effect, we would obtain a nebulous continuum that would still
suffice to delimit the vase. It does not make an essential difference whether the vase stands
on a table that is set or empty, because nothing affects you as specifically as the vase's form,
whether the surrounding objects are differentiated amongst each other or not. The vase does
not exist in its surroundings; it is delimited by a halo of its non-existence from which it
stands out by way of its characteristic effect.
Each thing and each object of its surroundings has such a "shadow" of its own existence.
Where these halos overlap, they form an area from which all the regarded objects stand out,
and thus, a background of collective non-existence. But even a halo that is common to a
group of objects still exists as such, and its own shadow then consists of the various objects
themselves. A background of non-existence common to all will always remain hidden. It is a
continuum from which all that exists arises. Nonetheless, a relatively continuous and gen-
eral halo such as a bare wall can come sufficiently close to the characteristics of this back-
ground to serve as a perceivable representation of this halo. For simplicity's sake, I will
speak of an "imaginary halo" in all cases in which such a diffusely existing halo can repre-
sent this hidden, imaginary background.

Nothing can exist for you that does not have a specific effect upon you. And without hav-
ing an effect upon someone else, neither can it exist for them.
So if you stand with your back turned towards the vase, it could simply disappear. You can
only ascertain whether that "really" happens by asking another person about the vase's state
of being while you have turned away.2 This person, let us call him Hans, probably sees the
vase and will tell you so. For Hans, the vase exists, and when he tells you so, it also exists
for you - because you assume (!) that Hans is telling the truth.
Now regard the vase again. It exists for both of you and thus has a greater range of exist-
ence, since its existence is hardly reduced if one of you does not perceive it, as long as the
other reports its existence (only a shadow of a doubt remains that the other may be lying).
The vase still exists for both together.
Furthermore, an object can exist more intensely depending upon how relevant it is to us;
either within a selected spectrum of effects (such as the reflection of light in the form of a
vase) or within a broader spectrum including all recognizable influences (e.g. the vase is
flying at 80km/h towards our heads). I label this relevance with which the object distin-
guishes itself from its halo as intensity of existence, to stress the fact that something irrele-

2 Mirrors and similar replacements for the human observer would not change the situation significantly, as
you can easily ascertain.

Claus Janew - How Consciousness Creates Reality 5

vant also is less. An object will seldom fade into its surroundings as would a veil of mist,
such that generally some qualitative difference between the object and its halo will be de-
tectable. However, since the observer unites all the effects upon him- or herself, that is, also
abstracts from their qualitative differences, an object can not only exist or not exist within
the total impression, but also exist more or less.

Summing up our reflections, the existence of each thing is relative. It is dependent upon
the observer's viewpoint. A particular object, such as the vase, can only exist for a particular
observer. Its existence for several observers, in comparison, is only possible if they are
connected amongst each other - i.e., communicate with each other - to establish its existence
together.
Then, for the observers as a collective entity the object will have a greater range of exist-
ence and thus exist more. Even for the single observer its intensity of existence will in-
crease, since it will have a stronger effect upon him by way of the connection with the other
observers. Nevertheless, the vase flying at you alone will already exist intensively. When
you attempt to dodge out of its way, during which in the worst case you will knock over
Hans, he will also not remain unimpressed. Its effect will rub off onto him, so to speak, and
thus the vase will gain in range of existence. Within the point of observation that encom-
passes, i.e. connects, both observers, a larger range of existence usually will signify an
increased intensity of existence - and vice versa.
Then in turn we can compare different points of observation with each other, which will
create yet another, comprehensive one. The difference between "realer" and "less real" is
thus a difference in range of existence within this broader viewpoint.

The absolute universal continuum
A modification of existence is achieved by shifting the point of observation according to
specific rules which, however, themselves can change with this shift. For example, although
we may usually move to another location by driving, as soon as we arrive at an airport we
are also presented with the possibility of flying.
By following the rules inherent to the shifting of viewpoints, we will arrive at increasingly
unknown points of observation. In a coherent infinite universe, we can "go" infinitely far.
Somewhere along the line we must then also be capable of arriving at a point of observation
at which nothing exists for us. Let us imagine at this point an extremely dense fog that
prevents us from recognizing anything in our surroundings, even our own bodies. It also
swallows all sound. Then we also switch off our other senses. Finally, we let the dense fog

Claus Janew - How Consciousness Creates Reality 6

penetrate our thoughts and isolate them from each other. They can no longer refer to each
other and also become increasingly frayed themselves. We don't even know who we are
anymore, we are disconnected from ourselves. There is nothing anymore. Absolute discon-
tinuity, absolute continuity, absolute identity. (Nevertheless you should read on).
We seem to be largely disconnected from the infinite diversity of the universe anyway - in
the sense that we are not in connection with it as such, and as such it does not exist for us.
Therefore, it did not take long for us to disengage ourselves from the rest too.
The path in the other direction, on the other hand, is infinitely long. It means the increas-
ing existence of all possible things. But since on this path we encounter an infinite variety of
experiences, it is far more interesting. However, at its "end", absolute continuity = absolute
identity awaits us likewise, as we shall see right away.
Let us take a pencil and draw a few solid squares on a blank piece of paper. We have thus
created a world, a point of observation. The respective outermost squares mark the limits of
our viewpoint. Now, we can erase all the squares, one after the other, and all of the last one
except a dot, with which we reduce the volume of our viewpoint to zero. That is the point at
which nothing exists anymore.
Instead, we can also add more and more squares, which in this example only differ by na-
ture of their location. The original volume will become continuously filled with squares,
have no more points of reference except its edges, and extend infinitely to take up further
squares.3 In the end, there are no points of reference anymore in this infinity, that is, all is
identical. Although this identity is never reached, it is tended towards.
A similar situation is to be found in reality at large. In a diversified and coherent world, an
expansion we follow will also lead to the expansion of the connections with other things and
thereby to their expansion, which in turn will include yet other things, and so on. Thus, a
thriving economic enterprise will also expand its cooperation with its partners and contrib-
ute to their growth. Furthermore, the business will find new partners and involve them in the
same way. In an infinite world, there is no reason for any insuperable limit to this process.
Even if only one of the infinitely many paths exhibits infinite expansion, this still suffices to
conclude that the imaginary halo will be completely filled, because this one path will then
incorporate all other paths. It will reach anything whatever, even the most improbable, since
in infinity anything is possible, inside as well as out. Therefore, this infinitely distant point
of observation is an absolute continuum. It is hidden behind the existent and evident behind
its respective halo, where it awaits realization. We do not know the whole journey, but we
know its destination - the absolute identity of all the existent and therewith simultaneously
non-existent.

3 Outlines of squares would also be filled as soon as they begin to overlap. They would not restrict infinity in
any way. Infinitely thin lines, however, would not result in a single existing square.

Claus Janew - How Consciousness Creates Reality 7

In itself this identity is meaningless and resembles an infinitesimal (infinitely small) point
without differences. It can only exist for a discrete (relatively discontinuous) real world; in
"reaching" it, it immediately reflects upon some sort of separation. Since absolute identity
now lies in every direction (see above), it is present, in final consequence, in every random
point of our world.
In view of its derivation, I would like to call this point the absolute universal continuum.
The infinite path of its approximation describes what is meant by it, but there are, as already
suggested, also shorter paths. A point in itself is always the same. Only the paths leading to
it are different, which is why it can only attain specific meaning with these paths. And this
meaning is of capital importance, as we will yet see. Already do we anticipate a connection
between the infinitely large and the infinitely small.

To this point we have discussed the effect of the surroundings upon the observer. Con-
versely, every observer is not only an object for others - he affects other observers -, but in
addition himself consists of objects that refer to one another, and thus exists on his own by
embodying the entirety of his inner interactions. He is a point of observation. If he interac-
tively incorporates his surroundings, he only extends this point of observation. The self-
existence of the observer is at its least within him.
Pure self-existence of another thing naturally is equivalent to its non-existence, that is, it
dissolves in the imaginary, because pure self-existence can be anything random. The "imag-
inary" thus is a mass of self-existent things, "pure being", independently of an external
observer. And the relativity of existence describes the transition to it.

The logics of circumscription
Wherein exactly does the entirety of an existing object consist? Obviously not only in the
object itself, but it rather also encompasses the object's relationship to its halo, an interac-
tion. To perceive something, you must constantly oscillate between it and something else,
by which you notice a change in what you just observed and inscribe this into one predomi-
nant, more or less distinct differentiation - one that delimits the object of your attention. For
example, we can only distinguish a car in comparison with its surroundings.
But the car also interacts with its environment independently of you as an observer. It
draws in air and emits exhaust gases, it stands or rolls on the ground, is steered and reacts to
that, and so on. Without this exchange with its nearer and more distant (gas station, oil rig,
manufacturing factory) environment it would not be a car or at least not this car. A variety of

Claus Janew - How Consciousness Creates Reality 8

interactions and other objects is manifested in this object, it cannot be traced back to one
particular thing.4
However, we never discern its entire underlying diversity. What we respectively designate
as a car - typical build, rolling means of transportation, stinking gas consumer - thus can
only be a successive approximation of that totality which is embodied within it.
After all, this approximation itself does not appear as a formless mass, but is composed of
many different parts, such as seats, wheels, and motor. It is only in their characteristic com-
bination that we discern its essential core. While we oscillate back and forth between the
parts, correlate them comparatively or trace their interrelations, the back and forth move-
ments circumscribe a car. Without these lateral movements, only an undifferentiated, infini-
tesimal "effect" would remain. There is no "car in itself", because it consists only of its
details. Nonetheless it is more than them, namely, their entirety.
What does the "more" of this entirety mean? New functions (driving, transportation, etc.),
that only pertain to the whole car and not to its fragments? Certainly. But they themselves
are also a circumscription. Even every single function - such as "driving" - circumscribes
and is itself circumscribed. It represents a mutual effect.
It would be a contradiction in itself to try to reduce the car to any one side (or - one step
further - to the sum of all sides or the oscillation between them). As soon as we attempt to
pinpoint one aspect of the whole, we lose hold of the others, which are then missing, and
thus we constantly vacillate between several moments - a relatively self-contained process.
It is exactly upon this reciprocity - and not upon a "substance" - that the relative stability of
the perceived is based. A distillate of the complicated oscillations emerges that is naturally
sufficient as such, as an approximation of the complete object.
If, however, we are satisfied with neither this approximation nor with the constant vacilla-
tion between parts and functions, all we can do is to relinquish one (or a number of) sides
(the "contradiction in itself" leads to separation), or, is the vehicle to remain intact, to pene-
trate the interwoven circumscribing circles to thus discover that more comprehensive struc-
ture which leads to them.
For instance, we can open the hood, scrutinize the construction plans or study the process
of production. Surely this deeper structure also holds an approximation, if a more detailed
one. Actually, it contains yet more oscillation than the initially regarded surface. But relative
to this surface it can appear to be more static, as the far-off assembly of motor and dynamo
may seem more static than the spinning fanbelt under our nose.

4 At first, we regarded the existence of an object as independent of the structure of its halo (however not of its
own structure). Here, now, we also take into account its diversified non-existence in the surrounding objects,
which not only exist differingly, but also relatively independently. These surrounding objects first differ
amongst each other, and only become relevant to the object when they are interconnected within it.

Claus Janew - How Consciousness Creates Reality 9


The deepest level we can arrive at is the absolute universal continuum. One the one hand,
we may regard it as the fully unfolded secret that ultimately connects everything. On the
other, we find its absolute identity at every infinitesimal point of the real world, as estab-
lished in the previous chapter. On the one hand, every circumscription is an individual em-
bodiment of the universal Whole. On the other, it delineates one specific center point. When
we concentrically and increasingly narrow down a specific circumscription, it becomes
increasingly diffuse, all the way to that infinitely small point which corresponds to the
infinitesimal, undifferentiated "effect" we would "perceive" without lateral, reciprocal
movements (the car "in itself"). And since we always only recognize a limited relationship
of reciprocity, to us its infinitesimal center - for the time being - is coextensive with the
universal continuum.
Until now, we have almost exclusively spoken of the absolute universal continuum ex-
panding infinitely behind each discrete object. Here, however, we see it completely within
the "tangible" proximity of the center point. How does that go together? Well, to reach the
universal continuum, we must go an infinitely long way upon which the diversity perceived
grows into the infinite. But it is exactly the infinity of this distance that allows this diversity
to overlap into a simple appearance that we can grasp in our delimited world. If we limit
ourselves to a particular point of observation, the diversity of an interrelation decreases
towards the middle, so that we do not recognize its underlying wealth. The diversity that we
can still perceive melts, things converge. Looking into the circumscription, the ultimate
meeting point and ultimate detail is central infinitesimality.
It is only when we allow ourselves to penetrate into expanded points of observation, that
is, when we dive down into the center, that we unfold the things that are in identity there and
tend divergingly, so to speak, towards the absolute.5 We can realize it only through infinite
development. Nevertheless, limited objects, observers, or points of observation together
with their center points anticipate it as a whole. Although the absolute universal continuum
in itself has no meaning, but only exists in its reflection, it attains an individual meaning in
these specific viewpoints.
Although any further unfoldment of hidden structures modifies this meaning, it continues
to contain the universal continuum in the form of newly circumscribed infinitesimal points,
as well as in the indestructible imaginary halo. We simply cannot rid ourselves of the identi-
ty of the continuum. Especially of its infinitesimality we can say that it reaches through
everything that can potentially be unfolded - in infinite depth.
And its effect is just as incessant. We will soon discuss this.

5 What that means exactly in existential terms will become clear when we discuss dynamic existence.

Claus Janew - How Consciousness Creates Reality 10


Enfoldment and unfoldment
If we take our analysis of the relationships we have discerned to lesser depths, we arrive at
what David Bohm called the "implicate order", the hidden relationship of all things to all
others.
We have seen how an object enfolds its varied background, how it emerges from the over-
lapping or entwining of highly intricate interrelationships. We observe a circumscribed
entity, whose hidden richness we can unfold by "looking more closely".
On the other hand, that complicated order enfolds itself into different forms (sub-entities).
We observe various objects. The implicate order of the background thus unfolds their diver-
sity, an explicate order.
After the hidden has unfolded into the visible, the explicate must in turn influence the im-
plicate, since the effects of the explicate forms must, in a world of ultimately all-sided reci-
procity, finally also reach the implicate order. For example, the unfolded effect of a car type
upon its buyers influences the manufacturing enfolded therein, and even before buying it,
we relate the car to its manufacturer (brand, nationality, etc.).
On the whole, we are dealing with a permanent reciprocal transition from one order to an-
other, whereby each side (on the one, the production or construction plan, and on the other,
the produced vehicle) is maintained by this dynamic: the construction plan by positive test
reports, and the vehicle by the fulfillment of its planned use. Each side enfolds (contains,
encodes, processes) the other in a certain way and unfolds it again in a modified form. It is a
movement of wholeness (holomovement).
The exchange between enfolded and unfolded order of course is not always visible and
can take the most varied paths. In quantum physics it operates - according to Bohm - much
more directly than in classical interrelations. Generally speaking, however, it is clear that
each part is also connected to the all-encompassing whole, even when this does not appear
to be the case in unfolded forms of movement. Like the implicate order itself, the transmit-
ters of effect also are hidden at some point on the way towards it.
After all, even every transmission itself must enfold the background "crossways", that is,
the implicate order surrounds the real objects. It unfolds their interrelation as a whole. Be-
cause as a result of its fundamental ability to unfold, the limit of the observable stands for
the rest of the Universe. The hidden proximity of its ultimately universal (!!!) diversity
establishes the proximity of a hidden complexity - independently of the number of known
intermediate steps in which it enfolds.

Claus Janew - How Consciousness Creates Reality 11

The reality funnel
An unfolding circumscription "raises" an object from the infinitesimal. It gives it a mean-
ing by interrelating its inner properties amongst each other and with the external. The rela-
tionship between this reciprocity and its infinitesimal center welds the object into a single
entity that in consequence also enfolds itself as such and co-determines the next unfold-
ment.
The interrelation between center and periphery thus basically is an interrelationship of
depth and surface. It is the holomovement of enfoldment and unfoldment that itself is par-
tially unfolded (fanned out). While diversity reaches its maximum at the outer edge of a sort
of crater or funnel that it forms in circumscription, it is reduced towards the middle and
further outside. The uppermost edge circumscribes the center, towards which we "slide" into
the depths of the hidden, and from which the funnel shape arises.6
Although we infer an enfolded structure towards the center, its larger depth remains hid-
den to us, since what we can recognize there is but a continuation of the known. In imple-
menting this ever-narrowing speculation, we asymptotically approximate a zero point, that
is, we delineate border lines that rapidly come closer to each other (the funnel's stem),
which will only meet exactly in the infinite - the place where we also assume the universal
continuum to be.
Nonetheless, there can only be one identity of the absolute (!) universal continuum. That
means that every object must also be connected through its inside (center) with the outside
(halo)!
This unity is not yet realized (not "posited", were it up to Hegel). But it is in the process of
so becoming by means of the holomovement, which is merged into the circumscription by
interrelating external objects, that is, the existing halo, and which encompasses their en-
foldment/unfoldment into/from the hidden depths of the whole.7 Altogether the individual
"breathes in" his interrelated surroundings and spreads himself into them through his (re-
)actions. This movement forms a complete funnel and holds its middle asymptot ically open
towards the infinite depths, whereby this infinitude ultimately is the same as the one we
could tend towards outside the circumscription. All the internal comes together with itself
by means of all the external and vice versa.


6 Furthermore, the oscillation between depth and surface circumscribes its own enfoldment and unfoldment.
7 If we are consistent and include the existing halo in the circumscription, this imaginary background lies
within the existent. In some respects, the halo can be regarded as the "space" of all infinitesimal points.

Claus Janew - How Consciousness Creates Reality 12




The edge of the crater symbolizes the most visible circumscription, while the existent halo
falls off outwards and conceals the imaginary background. Inside, the circumscribed whole
condenses until it reaches the infinitesimal center of the funnel, which in the depths of the
increasingly enfolded collapses with the absolute universal continuum. The latter envelops
the point of observation as "vision".

Consciousness - the infinitesimality structure
Let us now turn to the processes that lead to the decision between diverse possible paths of
development of a system. Firstly, they have to do with the reality funnel's "horizontal" level,
with the circumscription of a whole by means of its structure.
Like holomovement, the circumscription of an object - be it complex or simple - is oscilla-
tion. It traces the relationships to other objects and thus also the tendencies to reinforce
some of these relationships and to establish new relationships in those directions. It does
this on the outside, in contact with the surroundings, as well as on the inside, since even
inner circumscription (of the center) delineates pre-stages to relationships that can be further
unfolded.
What, then, does "conscious" mean? The fundamental trait of being conscious is the inter-
action with something that is perceived, for example the discussed vase, which therewith
circulates in a consciousness loop. This loop extends beyond the observer when he holds the
vase in his hands - then he interrelates with an external object - or remains exclusively
within the observer when he gives the vase away.

Claus Janew - How Consciousness Creates Reality 13

An infinitesimal effect, however, would disappear in the same instant as it "affects". It
could hardly become conscious. This means that on the one hand a conscious effect must
circulate in the form of a circumscribed whole. The image of an object is stored. On the
other hand, that preserving repetition circumscribes the entity of perceiving part and its
object: it establishes a point of observation.
We visualize tendencies between which we are to decide in the same way. Imagine you are
a hunter who is chasing a bunch of poachers (somehow I find chasing these more pleasant!).
All of a sudden, the track forks, and you must decide between one of the two paths. In your
mind, you jump back and forth between the left and the right track. You are aware of both
paths, which themselves are sufficiently circumscribed, in an overall reciprocal relation.
This reciprocity describes the framework of the possibilities that are relevant to you in that
moment.
Your consciousness loop of course only allows a choice between the one or the other
track. Even though the oscillation delimits itself with respect to its undifferentiated sur-
roundings, it still requires a further definition, a de-cision. This definition within the yet
undetermined dissolves the loop by realizing one alternative more strongly, and by leading
to new possibilities with the continuation of your path. In this, a conscious choice must
spring from the entity of the reciprocal relations itself. It must entirely unite the indetermi-
nacy of the alternative to be chosen with the determinacy of the decision - and not only mix
known doubts with unknown certainty, with which basically everything would be predeter-
mined.
Total unity is given as long as we do not divide the reciprocal relationships into single
parts. Furthermore, such a division is not even possible if we want to comprehend its full
meaning. We call such comprehension intuitive. The relation of reciprocity already is totali-
ty - namely, the indivisible unity of the alternative sides with the clearly circumscribed and
thus determined, but neutral core at its middle. At the same time, however, it differentiates
all these parts in the structure of its totality. That is why we prefer to speak, instead of a
total unity, of an infinitesimal unity that is only total at respectively one point of the whole:
at the center of the respectively analyzed relationship, such as here in the middle between
the core of the whole and its periphery. And it is, finally, from this that the impulse arises:
this one path is the correct one - and none other. We have not only intuitively taken in the
situation, but also chosen freely.

Consciousness is the infinitesimal unity of the concrete reciprocity loop with its neutrality
at its center. It is consciously creative. Its free choices determine that which will be subse-
quently realized from the imaginary halo. But just as the universal continuum limits equiva-
lence by reflecting upon a limited world, the impartial core of consciousness does this in a

Claus Janew - How Consciousness Creates Reality 14

more strict way: only with relatively determined structural changes can it practice freedom,
implement decisions. Its informality, which in itself is diffuse, thus gives itself a framework
of probable lines of action.
This once again explains why we do not ascribe choice to the core alone, which in itself is
meaningless, but rather to its infinitesimal unity with the reciprocity of the alternatives. Only
this has something to chose from. And it encompasses a relative separation of the possibili-
ties.
Furthermore, coincidental influences and meaningful interconnections are also involved in
the decision process. Like the hunter's logical considerations, they lead up to the moment of
choice and there become identical with their unity. The decision is not arbitrary - for the
hunter it has a meaning within his wider context without being strictly determined by it. Its
permanent share in the infinitesimal unity can still lead to completely unexpected solutions:
all of a sudden, we realize that we could pursue the poachers in a completely different way -
through the air! But we must resort to one of the known aids to do this. We begin to deliber-
ate the quickest way to engage a helicopter - a surprising third path that arises from the
unison with the enfolded total context.

It is of utmost importance for everything beyond this point that we understand the connec-
tion between the structure of consciousness and infinitesimality that we just introduced:
Let us use the movement of an object from one place to another as a simple model. An
object transitions into one that lies beside it. If this did not occur in infinitely small steps, the
movement would occur in leaps. David Bohm advocated this latter view. In his opinion, the
holomovement into and out of the depths closes all the gaps between perceived moments of
movement, which enfold themselves into the hidden order, only to unfold again a bit further
on.8 In a similar way, single pictures at the movies appear as moving figures as they are
projected one after the other.
But how do we correlate the unfolded moments of movement in such a way that they ap-
pear to us as one movement? We compare the different frames and perceive the unbroken
entity of their reciprocity. We recognize one changing scene.
An optical illusion? Fine. But then, this illusion is so universal that we can no longer des-
ignate it as such. Because if we look "behind" the apparent continuity of movement, we will
only find further "illusory movements" - in our case, the spreading of the light waves from
the projection lamp, the film winding through the projector, the movement of electrons in
the electrical cord, etc.9 It is of no use to further divide these movements into discrete steps

8 David Bohm, Wholeness and the Implicate Order. Routledge 1983, p. 200ff.
9 Please excuse the old-fashioned technology. It simply is more vivid.

Claus Janew - How Consciousness Creates Reality 15

(even if we refer to quantum mechanics), because only wholes, which as such present struc-
ture, can have an effect. Otherwise they will remain infinitesimal. However, their structure
contains infinitesimal centers, each part includes its own infinitesimality. We obtain a transi-
tion to the infinitely small at each point of the (holo-)movement. More exactly put, the unity
of structure and infinitesimality repeats itself at every point all the way down to its own
infinitesimality.10
All non-infinitesimal objects which can be further unfolded thus also remain connected to
each other infinitesimally - not only by way of the identity of their centers, but because of
the presence of such centers at every point of their transition. This total - better: infinitesi-
mal - unit of infinitesimality and non-infinitesimality is what I mean by infinitesimality
structure.

We can expand the reality funnel yet further, fan out the diversity overlapped into one
relatively simple image, whereby we bring new objects to light. In the movie example, we
would penetrate into the film's production company, then into the life of the director, of the
actors, the targeted audience, etc. The existing infinitesimality structure expands to a greater
diversity which of course also has its own infinitesimality structure. Infinite expansion
finally leads us to the infinitesimality structure of the absolute universal continuum - that
point of reflection that all reality funnels already contain in individualized form.
What does that mean? The infinitesimality structure of the infinite universe - the absolute
unity (!!!) of all coarse, fine and direct connections - is included in every limited object or
consciousness, where it plays an individual role. There, it is but less unfolded, relatively
diffuse. It is more infinitesimal. Only at the extreme end of the respective funnel's stem does
it merge into one central infinitesimal point. That is, the potential structure of the universal
continuum is compacted into every concrete circumscription!

Our permanent choice
But of what significance is the ubiquity of infinitesimality structure to the freedom of
choice?
Since nothing exists without characteristic tendencies which reciprocally refer to each
other, nothing is without selective consciousness. Every one of these consciousnesses, be it
that of a human, a plant, or a growing crystal, in turn is interrelated in an infinitesimality-
structured way with all others. Accordingly, their decisions must also be interconnected:

10 Zeno's paradox, by which infinitely small steps cannot result in any movement, is obsolete. Movement is a
dimension that is not reducible (to moments).