Creative Realism: A New Method of Winning

By Rolf Alexander and Edward T. Whitney

Originally published in 1954, Creative Realism: A New Method of Winning provides a simple process of self-hypnosis whereby you can free the mind from its fragmentation in the subconscious.

Dr. Rolf Alexander theorizes that we are all hypnotized to a considerable degree by what has happened to or around us in our lives. Assigning many of our personality troubles on “hypnosis-without-a-hypnotist,” he offers a method which he calls ‘self-realization,’ and which is used to dehypnotize ourselves. The use of this method is urged as a preliminary to the administering of autosuggestion, and provides an antidote to remaining in a suggestible trance to some extent after the use of autohypnosis.

Dr. Rolf Alexander devoted himself to a lifelong program of private research and experimentation, and following extensive worldwide travel and the meticulous investigation of many little-known systems, he discovered the new and revolutionary philosophy named ‘Creative Realism,’ which this book outlines.

• Language: English
• Publisher: Muriwai Books
• Release date: Dec 5, 2018
• ISBN: 9781789126419

Rolf Alexander

A former physician at the Mayo clinic, Dr. Rolf Alexander became disenchanted with the limits of modern medicine and traveled around the world in search of healing techniques from other cultures.

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Text originally published in 1954 under the same title.

© Muriwai Books 2018, all rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted by any means, electrical, mechanical or otherwise without the written permission of the copyright holder.

Publisher’s Note

Although in most cases we have retained the Author’s original spelling and grammar to authentically reproduce the work of the Author and the original intent of such material, some additional notes and clarifications have been added for the modern reader’s benefit.

We have also made every effort to include all maps and illustrations of the original edition the limitations of formatting do not allow of including larger maps, we will upload as many of these maps as possible.

CREATIVE REALISM

A NEW METHOD OF WINNING

BY

ROLF ALEXANDER, M.D.

TABLE OF CONTENTS

Contents

TABLE OF CONTENTS 3

FOREWORD 4

INTRODUCTION 6

CHAPTER 1—Nature, Mind, and Science 7

CHAPTER 2—Patterns and Fields 13

SUMMARY 19

CHAPTER 3—Mental Types 21

CHAPTER 4—Integrating the Subconscious 27

THE EXERCISE 32

CHAPTER 5—Toward Consciousness 37

SUMMARY 42

CHAPTER 6—Three Phases of Development 45

SUMMARY 48

EXERCISE 49

CHAPTER 7—Conscious Integration 51

CHAPTER 8—Knowledge and Understanding 57

CHAPTER 9—Resolving Inner Conflicts 63

SUMMARY 67

ULTIMATE TRUTH 68

CHAPTER 10—Mind and Matter 69

SUGGESTED EXERCISE 74

CHAPTER 11—The Superimpression 76

SUMMARY 78

EXERCISE 80

CHAPTER 12—Balanced Development 82

CHAPTER 13—Energy and the Mind 86

SUMMARY 90

CHAPTER 14—Psyche and Soma 93

CHAPTER 15—Black Magic 98

CHAPTER 16—Images as Building Blocks 104

CHAPTER 17—Hypnotism 110

CHAPTER 18—Autohypnosis 115

SUMMARY 119

CHAPTER 19—Nonmeasurable Mind 120

CHAPTER 20—Technique of Relaxation 126

EXERCISE 129

CHAPTER 21—Toward Freedom 132

THE EXERCISE 138

CHAPTER 22—Nature and Meanings 139

THE EXERCISE 142

CHAPTER 23—Significance of Sex 145

EXERCISE 149

CHAPTER 24—Man Against Himself 151

SUMMARY 154

CHAPTER 25—Conscious Evolution 156

THE EXERCISE 162

CHAPTER 26—Stairway to the Stars 164

CHAPTER 27—Reality 170

APPENDIX 181

BIBLIOGRAPHY 186

REQUEST FROM THE PUBLISHER 187

FOREWORD

Parapsychology means the study of those mental principles at present outside the conceptual schemes of science. The term embraces such things as hypnotism, telepathy, precognition, clairvoyance, psychokinesis, and related phenomena. These phenomena have been attested to by people of all nations and from earliest times. Records of them are spread through the historical documents collected in the Old Testament, and the New Testament is replete with stories of happenings which have no scientific explanations. The same holds true of the sacred literature of Buddhism, Jainism, Hinduism, Taoism, Shintoism, Zoroastrianism, Mohammedanism, and, in fact, of the sacred literature of all mankind, down through the ages.

With the founding of the Society for Psychical Research in London in 1882 there commenced a systematic and objective study of these phenomena and a great amount of authentic data was gathered and classified. Finally, in the 1930’s Dr. J. B. Rhine of Duke University developed a method by which extrasensory powers could be adequately tested and evaluated. A tremendous increase in research activity followed this development, and since the founding of the Journal of Parapsychology in 1937, the psychology departments of over twenty universities have published reports of their researches in it. Among the competent investigators of the subject today, there is little doubt that man is possessed of powers and potentialities far beyond his present understanding and his ability to utilize them. Parapsychologists believe now that it is just a question of the amount of evidence required to overcome the huge a priori incredibility of the phenomena.

The essence of parapsychology, of course, is the possibility that in some unknown manner the human mind, in response to the will, can act at a distance from the brain of the operator. The experimental evidence is strongly in favor of the probability that all of our minds, all of the time, so act—and without our knowledge. If such be the case, the tremendous possibilities open to the person who can bring these now chaotic and unpredictable powers under conscious control and direct them creatively is obvious.

Over some forty years of painstaking research and the study of numerous primitive systems of magic and modern systems of psychology...all at first hand...the philosophy of Creative Realism as outlined in this book was evolved. It is a system of self-training which will yield results in accordance with the amount of persistent effort made to master it. It has completely revolutionized the lives of many of the author’s private students, and every student has received benefits from the training, far in excess of what might have been logically expected. With this book, the course of training is offered to the general public for the first time.

The photographs following page 235 are of a demonstration given by this writer before reliable and qualified witnesses at Mexico City in January, 1952, and reported in the Fairmont Daily Sentinel (Minnesota) by W. Dale McLaughlin, in the issue of February 12, 1952. In the demonstration, a target cloud, heavy with rain, was selected from among many by McLaughlin, and with no aid other than the power mentioned above, the cloud was halted in its course, while others continued on; then, as the photographs show, it was disintegrated—without precipitation—in twelve minutes. There can, of course, be no collusion between a raincloud at 4000 feet and a man on the ground. This demonstration, which has been repeated hundreds of times, is evidence that parapsychological power exists, and that it can be controlled and directed by a trained operator.

ROLF ALEXANDER

INTRODUCTION

Despite the fact that today we have grown accustomed to thinking of scientific research as a team project, in which a problem under investigation is broken down and parcelled out among a number of specialists whose findings are later integrated, it should be remembered that every great discovery in science and philosophy has been primarily the work of a single brain. This has been true from the ancient days of Leucippus and Democritus, to the modern days of Einstein, Planck, Rutherford and Heisenberg. Basic and revolutionary discoveries have usually resulted from some pioneering individual’s dissatisfaction over the difficulties of fitting certain bypassed stubborn facts into an established theory of science.

It was the difficulty of reconciling certain demonstrable facts of a parapsychological nature with the Western conceptions of science and psychology, which led Dr. Rolf Alexander into a lifelong program of private research, and experimentation, over forty years ago. After wide travels and the painstaking investigation of many little-known systems grew the new and revolutionary philosophy named Creative Realism, which this book outlines. Into its conceptual scheme may be easily fitted all of the old facts of both religion and science. I have followed Dr. Alexander’s work closely for some years, and it is my considered opinion, based upon considerable experimentation with his method of hard-headed Western self-training that out of his Creative Realism will arise a host of new facts, which will contribute more to human advancement and enlightenment in the next few decades than the Eastern cultures have contributed in the past 3,000 years.

Dr. Alexander’s repeated and spectacular demonstrations of psychokinetic power proves that the human will has powers and potentialities hitherto undreamed of by science, and correlates with the work of such men as W. Grey Walter of the Burden Neurological Institute of England, Leonard J. Ravitz of Yale, J. B. Rhine of Duke University, Wilder Penfield of the Montreal Neurological Clinic, and others.

It is in the process of being demonstrated by many independent investigators in the new science of electroencephalography, that the electrical rhythms of the individual’s brain may be correlated with the state of his health. Alexander believes also that the habitual E.E.G. patterns of each of our brains are not only responsible for the effectiveness of our thinking, and the state of our health, but that they do work in our surroundings in correlating the flexible events of our daily lives with our innermost hopes, fears, ideals, and expectations. He has demonstrated that the human will may revise these basic electrical patterns which may determine our thinking, our health, and our success, and by doing so may be literally born again into a new world of happiness, health, and limitless possibilities.

EDWARD T. WHITNEY, M.D.

Boston, Massachusetts, 1954

CHAPTER 1—Nature, Mind, and Science

Having insight into all the world, into all the world as it really is, he is yet detached from all the world, and without compare in all the world.—HSIN-HSIN-MING The Believing Mind

YOUR WORLD

Your mind. Your world is your mind. Without a mind to behold it, the world would not exist for you. The coloring of the autumn woodlands, the witchery of moonlight over a woodland lake, the blazing desert sunset, the face of a loved one, in fact, every experience of your life is a construction of your mind, an interpretation of stimuli arriving from without. Heat and cold, light and darkness, form, velocity, color, sound, taste, feeling and emotion cause responses in the human mind. Yet the response of each mind to these stimuli is as individualistic as are a man’s fingerprints.

THE MIND

Nonphysical, immeasurable. The human mind is not examinable as a physical system. It is not possible to measure it quantitatively as a form of energy, and all attempts to find a scale of equivalence between conscious experience and energy have been fruitless. So mind is the only human reality. The physical universe of matter-energy, space-time, mass-momentum, and so on, is a construction of the human mind, and a temporary not a permanent edifice, for it is changing rapidly almost from day to day as new and sometimes revolutionary concepts are introduced by minds trained to think in the manner we term scientific.

SCIENCE

Limitations. Despite the spectacular accomplishments of science during the past century, scientific investigation must by its very nature be limited to that which may be measured; in short, to physical systems. Its methods are only applicable to that which may be counted as to numbers; measured as to size or dimension; weighed as to mass; and timed as to duration. As the mind which computes these measurements cannot measure itself, for it is apparently nonphysical and therefore immeasurable, it has only one means by which to gauge reality...and that means is conscious experience.

CONSCIOUS EXPERIENCE

Psychic response. Our experience in consciousness—for instance, when we behold the beautiful in sound, form, or concept—is immeasurable. Our feeling of secret delight at the laughter of a child, our experience of indignation over an injustice, perhaps inflicted upon others in a distant part of the world—these are immeasurable. An experience in consciousness may be triggered by sense impressions, but it is in the nature of a total response of the psyche or soul to a situation, and is something quite different and infinitely more significant than a mere intellectual response.

The pointing finger. Direct conscious experience then is something quite different from a mere exercise of the intellect. Unless the intellect, like a pointing finger, shows the way to something bigger and more real beyond itself, man would be inferior in stature to the very machines he has created.

NATURE AND SCIENCE

Johnny-come-lately. Long before nature had designed a human brain capable of elaborating a science, she had already worked out most of the problems lately solved in our laboratories. Flight, radar, sonar, television, the harnessing of atomic energy from the sun, these and all other miracles of modern science had been set into operation millions of years before man, the Johnny-come-lately of nature, appeared on the scene.

Prima-facie evidence. The very existence of living nature seems prima-facie evidence of the existence of an all-embracing, directive mind, even from an intellectual viewpoint and without direct conscious experience of the reality. As human beings we cannot conceive a thing’s transcending its own possibilities, and our experiences in our attempts at creative thinking by which we have produced our daubs and our gadgets should have taught us respect for the mind which peopled the earth and the air of our planet with its myriads of exquisitely balanced and beautiful creations.

Innate knowledge. The creations of nature as a rule are much more perfect than human creations. The technology which built a human brain was obviously of a superior order to that developed by the brain; the hand of even the most primitive savage is an engineering marvel contrasted with the crude instruments and weapons the hand fashions.

Unlearned knowledge. The knowledge, of nature is innate, and it is not necessary for each generation of organisms to relearn it but only to wait for its spontaneous awakening. The bird flies though it has never studied the science of aerodynamics; in fact, the bumble bee flies directly in the face of that science by doing the aerodynamically impossible. The honey bee builds its six-sided geometrically perfect cells, yet it has never studied mathematics; the tree performs miracles of chemistry, yet it has never learned chemistry in a college.

Inorganic nature. Yet so far as this planet is concerned anyway, the inanimate objects of nature also co-operate in the incredible processes of evolution. The sun lifts the waters of the ocean as vapor, which form clouds to be carried over the earth and precipitated as rain to supply the life-giving moisture to land organisms and plant life. The atmosphere itself contains the exactly right proportion of each of the essential gases needed by breathing organisms; the atmosphere is so arranged that the exactly right amounts of the right kinds of radiation are allowed through, while forms of radiation which would prove inimical to life forms are filtered out. It would therefore seem evident that as a bird prepares its nest for its expected young, this planet was prepared over long aeons by our creative source for the coming of life.

PRIMITIVE FAITH

Gems of truth. Primitive man seemed to have accepted the foregoing concept as simply and naturally as a bird accepts its knowledge of how to build a nest, or a bee its understanding of how to build a honeycomb. Coming fresh from the wheel of the potter and without the hard glaze of modern culture to divert his natural instincts, he was much closer to basic realities than is modern man. Thus the primitive faiths of man might be expected to contain many gems of actual truth scattered through the dross of fantasy and superstition.

Animism. Although there were, of course, wide variations in these primitive religions, they seem to have all followed an animistic pattern. In general, they held that all nature is the embodiment of a great spirit, which had, for its own purposes, fractionated itself into numerous different forms and aspects. These fractions formed the souls which animated all living things and even formed the cohesive element which bound non-living matter into its various forms and properties.

THE MAGIC ARTS

Origins. We can trace the development and refinement of this primitive concept to the time of ancient Egypt, about six thousand years ago, where the art of magic was practiced by the priesthood, who were among the highest and most brilliant men in the land—and among whom Moses was raised as a prince, incidentally. We can trace the spread of this early science to India and its development there as Yoga, into Tibet where it formed the basis of the various lamaistic systems of spiritual discipline, into China where it developed as Taoism, and so on. Evidence of this art is also abundant in the Western world of long ago. According to Tacitus, Hippocrates used the magnetic pass or laying on of hands in the cure of disease, and Aesculapius was supposed to be able to relieve pain in inflamed parts by breathing upon them, and, by stroking with his hands, he could throw patients into refreshing sleep.

"Miracles." The miracles of the Old and New Testaments were probably produced by people familiar with the principles of this ancient science, and the medieval alchemists to some extent tried to create an analogical science by using physical elements as symbols of spiritual principles. In the seventeenth century, several writers, including Paracelsus, Glocenius, Kirchner, Santanelli, Maxwell, and others, wrote books setting forth the theory that living bodies contained a magnetic fluid which was transmissible from one to another by the exercise of the will and imagination; then, of course, in the eighteenth century came the advent of Anton Mesmer, whose theory of hypnosis as a curative power swept through Europe like a conflagration.

THE MATERIALISTS

Anton Mesmer. Anton Mesmer was investigated in 1784 by a commission of physical scientists, which included Benjamin Franklin and Lavoisier, and they concluded that there was no evidence of the animal magnetic fluid; this report finished Mesmer, and the rapid development of nineteenth-century materialism under the impetus of the Darwin theory of evolution scorned the idea of an invisible power which produced visible phenomena.

Born too soon. Had Mesmer been born a century later and had he grown up in this age of field physics and atomic energy research, when even a microbe is conceived as giving off waves of energy, things might have been different, though not necessarily so. Many physical scientists still shy away from the obvious conclusions to be drawn from their own researches.

THE CLASSICAL FIELD

Tension. We now regard physical objects as being composed of atoms held together by electric fields. A classical field is a kind of tension which can exist in empty space in the absence of matter. It reveals itself by producing forces which act upon any material object within its scope. The electric and magnetic fields which act upon electrically charged and magnetized objects respectively are the standard example of the classical field.

The quantum theory. Quantum physics today gives us the picture of from ten to twenty qualitatively different quantum fields interpenetrating each other. Each fills the whole of space and has its own particular properties. There is nothing else but these fields...the whole of the material universe is built of them.

Interaction. Between various pairs of the fields there are various kinds of interaction. Each field brings forth its own type of elementary particle, and these particles are always identical, but the number of particles manifested by each field is not fixed, and particles are continually being brought forth, annihilated, or transmuted into one another. In this quantum concept, the electromagnetic field appears on an exactly equal footing with all other fields. The particle it brings forth is the light quantum or photon.

DEATH OF THE MACHINE

Quantum mechanics. So the mechanical universe of the nineteenth-century materialists with its inexorable sequence of cause and effect—the universe which found no room for the flow of a magnetic fluid between people—has been dissolved by the quantum mechanics which produced the Atomic Age and converted into a conceptual scheme which envisions the whole universe as a series of interpenetrating, and interacting fields, each bringing forth its own kind of energy quanta or particles like bubbles which form and dissolve and sometimes amalgamate with bubbles produced by other fields to form atoms of matter.

Principle of uncertainty. And what governs the creation of atoms? Chance. In a famous statement of physical law made in 1927, the German physicist, Werner Heisenberg, demonstrated that a particle cannot have simultaneously a well-defined position and sharply defined velocity. All objects of atomic size fluctuate continually and cannot maintain a precisely defined position for a finite length of time; therefore, the more closely we try to observe them, the less we know about their subsequent state. We can only treat them statistically in great numbers, as we might, after long and careful observation, be able to predict the numbers and sizes of bubbles formed in a certain area of the Atlantic Ocean. The individual bubble would be unpredictable and meaningless, and a chance happening of wind or eddy might even completely upset our statistical prediction.

PROBABILITY

Principle. If we spin a coin in the air half a dozen times, the number of heads and tails which turned up would be quite unpredictable; but if we spun the coin ten thousand times, we should discover that we had turned up approximately five thousand heads and five thousand tails. This illustrates the principle by which mathematical probabilities are computed. Commencing with a fifty-fifty probability of either a head or a tail turning up with a single toss, the probability of an equal number of heads’ and tails’ turning up would decrease sharply as we continued to throw; then beyond a certain number of tosses, the heads and tails would commence to average out, until with a large enough number of throws we should approach near certainty of an equal number of heads and tails.

Creation. Now the mathematical probability of that fortuitous concatenation of circumstances happening by which living nature might have accidentally created itself upon this planet is so remote that it approaches zero. It is not the product of chance happenings. The human mind itself acts as a principle of antichance. Our whole system of industrialized civilization is evidence of how it has outwitted the natural laws of chance in a million different ways. To account for living nature on this planet, like our primitive ancestors we are going to have to look behind the measurable manifestations for an immeasurable creative essence, a conscious field encircling the planet and interpenetrating all other fields to bring into the right combinations the energy quanta of other fields to produce the favorable conditions we find. It goes without saying that this great overmind would have to be superior in quality to those of its creations. It must not be lost sight of that quantum physics is merely a creation of the human mind, the same as was Newtonian physics, or, as a matter of fact, as was the religion of ancient Egypt. Each could produce what seemed like verification of its theories.

Fruitful equations. The equations of quantum mechanics though have proved immensely fruitful, and a majority of physicists believes that the concept is so useful and illuminating that it will survive for a long time to come. As Professor Erwin Schrödinger ironically pointed out in his lecture on Our Conception of Matter given at Geneva in 1952: Their study promises, indirectly, a hastened realization of the plan for the annihilation of mankind which is so close to all our hearts.

Direct experience. Quantum mechanics can also help us understand the inner meanings of life by reconciling our intellectual knowledge with our direct conscious experiences. If it succeeds in this, it can easily prove a tool for the salvation of mankind, which is even closer to our hearts than its annihilation. Direct mental experience is a state in which the vivid awareness of living through an event is coupled with a direct "intuitive" understanding of the inner meaning of the event. Many of our acquired intellectual beliefs and dogmas are direct barriers to direct mental experience; yet unless intellection leads us to this threshold, it is as empty of content and inner significance as a computing machine.

THE CIRCLE

Familiar shores. In the 380 years from Copernicus to Heisenberg, science has erected many intellectual structures, only to tear them down and replace them with others, until gradually, almost imperceptibly, it has found its way back to strangely familiar shores. The intellect is nearing the limits of its possibilities, but the mind of man remains as a great unexplored hinterland. The system of training called Creative Realism here given may help to clear the pathway to this objective.

CHAPTER 2—Patterns and Fields

The miracle of the human mind is not only that it can observe, remember, and understand, but that it can also learn to observe itself in performing these acts.—ROLF ALEXANDER

TWIN PILLARS

Mental experience. In the previous chapter, mental experience was defined as: A state of awareness of living through an event, while at the same time responding to the meaning of the event by a mental state. This must be an individual