Passive Awareness As
Differentiated From Other Possible
Kinds of Awareness


Ingo Swann (11Nov99)


Although most realize that awareness does exist, it is generally thought to exist as a sort of overall, undifferentiated thing-in-itself that is not broken down into categories and specific types.

The difficulty arises because the nature of or intrinsic essence of awareness per se and awareness OF something are neither the same thing nor the same activity.

Indeed, if one pauses to consider this, then awareness OF something must be some sort of an extension of awareness itself.


Our Species as a "Smart System"

There may be a number of smaller-picture ways of getting into the substance of this essay. But a possible bigger-picture way might consist of the following concept.

It is possible to think, only for hypothetical speculation to be sure, that our species is designed to be a smart system.

Indeed, we have the "equipment" that suggests as much: i.e., arrays of awareness units, different kinds of perception, intelligence faculties, powers of recognition, deduction, judgment, sensing, sense-making, several ways of setting up communications, and etc.

All of this equipment is innate in each individual. And indeed what happens after birth is totally dependent on the actual pre-existence of those innate factors.

Without the pre-existence of those various equipments, the human might be humanoid in body only, but clearly not all that human regarding anything else.

This is to say, when we think of a "human being," we are obviously thinking of the bio-body PLUS all of its innate equipments - and which are thought of as belonging to the bio-body’s "mind," the mental equipment of the body.

As to which of the equipments are more significant than others, it is difficult to give priority status to most of them, but with one exception.

Without the arrays of awarenesses, it seems unlikely that the rest of the equipment would be all that functional or amount to very much.

Based on the hypothetical foregoing, we could then think that each infant born possesses innate arrays of awareness, and all of which, even if somewhat wobbly at first, are none the less set and ready to function.

As it is, though, each babe is not only born into physical-mental life, but also into sets of circumstances majorly characterized by environmental and social influences, as well as by the contours and limits of knowledge packages that pertain to the circumstances as a whole.

Within the world-wide panorama, there are, of course, very many kinds and sets of circumstances that a babe can be born into.

Each of these different socio-cultural sets require the nurturing of certain kinds of awareness units, but, as it might be said, do not require, and may even oppose, the nurturing of other kinds.

Sociologists and psychologists have referred to this selective nurturing and de-nurturing as "social-cultural conditioning."

The idealized, but often rather wobbly, end goal of socio-cultural conditioning is to manufacture mental individuals who will ultimately grow up and take their pre-fitted place within the mental schemes of things as established via the socio-cultural conditioning overviews and their norms.

In any event, babes born with full spectrums of wide-open awareness faculties undergo the effects of the nurturing and de-nurturing.

As time passes, the nurtured awareness units rev up to fuller functioning, while the de-nurtured ones slowly close down into some kind of dormant or non-operative status.


The Construction of Awareness-Information
Patterns in the Maturing Individual

As discussed in previous essays, the exact nature of awareness has not been researched in general, and so likewise scientists and psychologist have not studied the awarenesses of children.

But those who have studied developmental child psychology have suggested that most of the basic categories of information patterns and values the forthcoming adult will ever use have been firmed up by about the age of seven.

At that age, or thereabouts, a rather remarkable, two-fold phenomenon takes place.

On the one hand, the basic categories of information patterns are, so to speak, locked-in and locked-down so as to achieve some kind of permanent status.

And this would seem to include the locking-in of the specializing kinds of awareness units that have been nurtured to go along with and support the basic information patterns.

On the other hand, the locking-down also serves to lock-out all other categories of information that are in dis-conformity with the patterns locked-in.

And as might now be expected, the locking-down would include the locking-out of awareness units that are also in dis-conformity with whatever has been locked in.

It is at this point that all the arrays of awareness units that are not consistent with those that have been nurtured are closed down, or blocked from functioning.

One of the hypothetical fall-outs of this remarkable two-fold phenomenon has a direct impact regarding future in-take and processing of information the individual might thereafter encounter.

The individual will thence process that information within the basic contexts of the information patterns that achieved locked-down status at about the age of seven.

Additionally, the individual has only certain kinds of operative awareness units, all the rest being inoperative by virtue of having been locked-out and demobilized via the processes of de-nurturing and social conditioning.

It is understood that certain additive adjustments to whatever has been locked down can sometimes take place between the age of seven and the onset of puberty.

For example, the growing child can still simultaneously learn different languages with some ease.

Many can also selectively consider different vocations that might inspire their awareness regarding a life commitment.

Sometimes, creativity and creative logic are still amenable to new discovery and information in-takes.

And it is also during this interregnum between childhood and forthcoming adulthood that intelligence factors can surge and alter, and some of the demobilized awareness units can turn on, either fortuitously or unfortuitously.

The point is that awarenesses, and the extent of their activity and operativeness, can very early be modulated by environmental and societal conditioning. Within whose contexts only those awarenesses deemed suitable will be nurtured. Those deemed unsuitable will, of course, undergo long-term demobilization.

It is worth mentioning a special book that deals with children, and which mentions in more detail some of the above topics. This is MAGICAL CHILD by Joseph Chilton Pearce (first published by Dutton in 1977, since having undergone many other editions.)

Of course, the combined works of Jean Piaget (1896-1950) are of seminal importance in this regard. Piaget was a Swiss psychologist and a world-renowned professor of child psychology, who produced at least eleven of important books in that regard.


Awareness Vis-a-vis Autonomy

In order to examine of active and passive types of awareness, it is first necessary to make a slight detour into the meanings of the term AUTONOMY.

The meanings of this term, together with the meanings of the terms AWARENESS and SYSTEMS, altogether constitute one of the most fundamental concepts regarding the start-up of superpower functioning.

The definitions for AUTONOMY and AUTONOMOUS given in most dictionaries are:

  1. The quality or state of being self-governed, especially as regards the right of self- government;
  2. A self-governed state, nation, or country;
  3. Having the right or power of self-government;
  4. Undertaken or carried on without outside control;
  5. Existing or capable of existing independently;
  6. Responding, reacting, or developing independently of the whole, as for example, in growth.

(NOTE: Please observe that if something is truly autonomous (independent), then the use of the term "reacting" in the 6th definition above is somewhat conceptually misleading in the absence of the term "acting." Indeed, the 4th and 5th definitions given imply that the autonomous does act without reacting to outside control or stimuli, but may also react to those if necessary. So both terms are necessary."

Given these definitions, most would consider that the term "autonomy" principally refers to a self-governing nation, state, or country, or to some otherwise completely independent agency.

As it has transpired, though, and to move expeditiously along, the noble professions of psychiatry and psychology have properly seized upon the term AUTONOMY and converted it to their own use.

Thus, in the lingo of psychiatry, for example, AUTONOMY is defined as follows:

"AUTONOMY: The quality or state of being self- governing. The living organism does not represent merely an inactive element but is, to a large extent, a self-governing entity.

"The biological process, therefore, is not entirely a result of external forces, but is in part governed by specific biological forces which are endogenous.

"The organism possesses a certain degree of freedom; i.e., it acts according to its own inherent nature, which is based on intrinsic forces, and not under the compulsion of outside influences. [PSYCHIATRIC DICTIONARY, 5th Edition, Robert, J. Campbell, Ed., 1967.)

The term ENDOGENY is defined as "Growth from within or from a deep layer; growing from or on the inside; originating within the body."

The term INTRINSIC of course means: "Belonging to the essential nature or constitution of a thing."

This is a good place to also point up the definitions of INNATE, a term that is frequently used throughout most of the essays in this database.

  1. Existing in or belonging to an individual from birth;
  2. Belonging to the essential nature of something;
  3. Originating in or derived from the mind or the constitution of the intellect rather than from experience [of outer phenomena or factors].

As synonyms, innate, inborn, inbred, congenital, and hereditary "mean not acquired AFTER birth." (Emphasis added.)


The Probable Roots of the Major Modernist Conception Regarding Awarensss

As discussed in prior essays having to do with the status of awareness research, it can be discovered that hardly anything exists along such lines.

Even so, that awareness exists is taken for granted.

But it seems majorly conceptualized as something like a completely unitary, homogenous, thing-in-itself, having no subdivisible parts, no specializing functions, and no scales or spectrums regarding differentiation of specific internal and external factors.

One possible reason for this major conceptualization has to do with the modernist idea that awareness is acquired AFTER birth as the infant begins to learn to identify differences in the outer environment.

In other words, one LEARNS to become aware, and that thereafter one’s awareness is conditioned and shaped by the on-going mix of what one learns and experiences.

It is helpful to briefly trace the history of this concept, which lead to a volcanic debate that erupted and festered during the eighteenth and nineteenth centuries, and was even still on-going during the early decades of the twentieth.

The debate was a serious one, in that it was broadly advertised as having important reality-shaping substance regarding philosophic and scientific issues. That it also had tremendous importance to major societal issues was not so broadly pointed up.

The ferocious debate centered on two questions that were seen as mutually exclusive and conflictive, one of which must be true, the other then being false.

(a) Was the mind of the human babe born with innate, intrinsic, and already existing faculties, features, and characteristics, and which might even include certain kinds of memory; or

(b) Was the human babe born a "blank slate" upon which "anything could be written" after its birth.

The eventual up-shot of the debate was that the exponents of (b) "won," and on the surface of all things, that was that.

However, the triumph took several decades to achieve, and it was achieved only by deconstructing the authenticity of many so-called "pre-scientific" knowledge packages. The list of those expunged knowledge packages is quite long. Among other significant topics, it includes, of course, intrinsic functioning of awareness and the superpowers.

With regard to the issue of awareness, then, it could be thought of within the "blank slate" contexts - meaning that the infant was born with a blank slate of generic awareness upon which anything could be written after its birth.

It is worth mentioning here that as the blank-slate idea gradually triumphed within the contexts of scientific and philosophic overviews. The triumph also led, in part, to the proliferation of the many "sociological experiments" for which the late nineteenth and the twentieth century became so famous.

Indeed, if everyone’s slates were blank at birth, the sociological contours could be designed and written on them - so as to result in behavioristically ideal societies (or, in ideally mind-controlled ones.")

Further, the blank slates, as such, could be seen as little more than stimulus-response mechanisms, and which would respond to whatever was written on them as stimuli.

If there were any issues of awareness involved, then such awareness existed in the blank slate PASSIVE condition, thus enabling awareness to be written in ways deemed desirable by modern scientists, philosophers, and there resulting sociological enterprises.


The Absence of Autonomy Within
The Modernist Concepts of Awareness

It can now be pointed up that the blank-slate theorem left no room for thinking that the blank slate had anything resembling the quality or state of being self-governing.

Therefore, the blank slates of all individuals of our species could not act according to any of their own inherent, self-governing qualities based on intrinsic forces and qualities.

In other words, the blank slates were entirely under the compulsion of various assemblages of outside influences, while any awarenesses involved would be little more than copies of those influences.

The former, and once extremely powerful, blank-slate concept is today "forgotten" with regard to scientific and philosophic auspices.

None the less, those modernist knowledge packages that once actively incorporated it into their early theoretical structures are still utilizing those knowledge packages. In other words, the words might be gone, but their foundational influences are not.

And so, in the sense of inheriting our own history, that idea has left a subtle sociological residue that entraps many versions of reality within it.

In order to complete the picture briefly outlined above, the blank-slate thing began to come under duress for a number of reasons, but perhaps especially because of the invention (in Germany during the 1930s) of the electron microscope.

After World War II, the new microscopes ultimately allowed for increasing advances in the scientific field of genetics. As a result, the inner, intrinsic workings of genes and chromosomes could begin to be identified.

And from this it became certain that in their self-organizing, self-governing aspects, the genes, chromosomes, and etc., were NOT operating from a blank-slate thing, but indeed seemed to be amazingly aware of what they were all about and what they were doing.

Whereas the blank-slate thing had nullified the concept of self-generating autonomy, that term now had to be quickly resuscitated and put back to work - at least with regard to the biological processes which could no longer be seen as "entirely the result of external forces."

The scientific resuscitation of the term was achieved without much ado, but similar resuscitations of it have not yet really been introduced into philosophy or sociology - or into parapsychological research, for that matter.


Passive Awareness As One Category
of Awareness

The blank-slate idea was never described as passive awareness.

But if the slate was blank, and if behavior-making, awareness-making, and reality-making stuff were to be written on it, then the slate can be thought of being passive in nature.

The idea of the blank slate refers to something within the whole human entity that can in-take and imprint information from external sources in forms of, say, impression-like "inscriptions," and thereby become aware of the meanings of those inscriptions.

This, of course, is the same as saying that awareness is manufactured BECAUSE of the in-take of information from external sources.

However, if this is all there is to awareness, then it is difficult to explain how an individual has an individual personality, an intelligence that often DOES NOT function or specialize only with regard to the passive in-take.

Further, it is difficult to explain how deductions not already encoded in the in-takes of this or that information can be arrived at.

Neither can it be explained how creativity, original inventiveness, or intuition occurs regarding information that has never been passively received and duplicated as in-put from external sources.

And, of course, the existence of the superpowers that transcend matter, energy, space, and time - and as well, can transcend the limits of ALL information - is very difficult to explain based only on previously in-taken forms of passively acquired awareness.

In other words, passive awareness most probably functions only with regard to the sum of what has been earlier acquired by passively being in-taken and imprinted.

At this juncture, it is worthwhile reviewing the major definitions of PASSIVE, of which there are nine:

  1. Acted upon by an external agency;
  2. Induced by an outside agency;
  3. Receptive to outside impressions or influences;
  4. Receiving or enduring without resistance;
  5. Submissive;
  6. Existing without being active or open;
  7. Lacking in energy or will;
  8. Inert, latent;
  9. Non-volitional.

IF awareness consists only of information passively imprinted solely from external sources, then awareness can function only with regard to, and only within the scope and criteria of, what has been induced by virtue of outside agencies.

There are very many implications downloading from this, and each might want to reflect upon what they could consist of.

But one of the more blunt implications is that the construction and support of passive awarenesses scenarios is of enormous value regarding societal power structures whose managers do not very much relish the emergence of any other less amenable kinds of awarenesses.

Meanwhile, if passive formats of awareness are all there is regarding the contexts of awareness, then it is exceedingly difficult to place ideas of autonomy within those contexts.

Indeed, if such was all there was regarding awareness (i.e., only information-awareness programming from or because of outside agencies), then such awareness would be reacting as a stimulus-response mechanism.

This is to say that awarenesses could be characterized as responding only to information stimuli that have emerged from outside agencies.

In any event, this essay could be more or less wrapped up based on the foregoing. However, the total panoramas of the situations involved are much larger in scope, and so that scope needs briefly to be reviewed.


Autonomy vs Heteronomy

As defined by the PSYCHIATRIC DICTIONARY earlier referred to, the relationship of autonomy and heteronomy is briefly discussed as follows:

"AUTONOMY essentially means self-government [within the holistic scope of innate and intrinsic forces of the organism.]

"HETERONOMY means government [or influencing] from the outside.

"The autonomy of the organism is not absolute; the self-determination is restricted by outside influences that are heteronomous with relation to the organism.

"Every organismic process is always a resultant of two components - autonomy and heteronomy factors.

"There is no absolute separation between the biological subject and the environment and, therefore, there is no sharp boundary between the experience of self and the outside world. There are only degrees of ego proximity and ego distance.’

"The degrees of ego proximity and ego distance are the symbolic expression of the gradients between autonomy and heteronomy."

The foregoing information is found in a perfectly respectable psychiatric dictionary, and so at first it seems to carry only psychiatric contexts of little meaning to the individual.

However, whether the individual recognizes it or not, that line up of information also constitutes fundamental importance with regard to designing mind-control technologies - the goal of which is to affect passive stimulus-responsive awarenesses via heteronomous sources outside of them.

The foregoing definitions clearly indicate that it IS professionally understood that the individual is not entirely the stimulus-response effect of in-put external influences that one can become aware of - by experiencing, learning, or teaching.

The individual is also a living organism that, in its inner sense, acts according to its own inherent nature, which "is based on intrinsic forces not under the compulsion of outside influences."

It is now pertinent to relate the essence of the foregoing to the superpowers of the human biomind.

While one might assume that parapsychological research provides the best evidence for the existence of Psi, ESP, telepathy, and so forth, the best evidence for those KINDS of superpowers is derived from what the general populations spontaneously experience.

Statistics acquired during the last twenty years indicated that more than 50 per cent of those interviewed had spontaneously experienced some kind of superpower episode, often more than just once.

A significant aspect of this, which is usually entirely missed, is that most of the experiencers indicated that they could not make sense of the events by referring to the scope of the information contained in their passive awarenesses.

Indeed, the events "came out of nowhere" that was identifiable, but they nevertheless the less usually contained information that was or later proved meaningful to the experiencer.

Very few experiencers questioned the authenticity of their events.

And it was generally understood that they somehow represented kinds of awareness that were neither incorporated into nor emerged out of, as we shall now say, their acquired kinds of passive awarenesses.

But the events represented SOME kind of awarenesses, the origin of which was unknown. The best, even if temporary, understanding here is that:

  1. The origin of those spontaneous experiences exists somewhere within the inherent nature of the individuals; and
  2. That the experiences emerge based on inner intrinsic forces not under the compulsion or determination of outside influences.

That the experiences occurred spontaneously clearly must indicate that they emerged from or because of active, volitional awarenesses, and also carried the markers of autonomous energy and will which can be absent regarding passive awarenesses.


Evidence For The Existence
of Active Awarenesses

By far and large, most dwell within the information frameworks of their passive awarenesses, and it is indeed within those frameworks that individuals and group realities are formatted - because passive awarenesses are most easily shared.

This statement can be recast as: most dwell within the information frameworks based on passively acquired heteronomous awareness from the outside, and it is therefore that those frameworks format the realities that most individuals and groups can share.

That this is so is not the central issue involved. The central issue is that passive awareness formats are not generally recognized as passive UNTIL they can be contrasted to examples of active autonomous awarenesses.


Evidence For The Existence of
Active Awareness Categories

This issue will be only briefly dealt with here, largely because extensive discussions regarding SYSTEMS must first be offered up in order to erect an appropriate information platform for it.

But for the purposes of this essay, a distinction must be made between what appear to be the two chief characteristics that separate passive and active awareness.

These two characteristics can immediately be pointed up by considering that passive awareness is non-volitional. Indeed, the in-take of information from external sources more or less requires a non-volitional-passive state of some kind.

Otherwise the information will not register, imprint, or become formatted, and one thereafter cannot really say that one is aware of it.

Thus, if it is possible to associate non-volition with passive awarenesses, then the concept of active awareness could be associated with volition.

It is not at all difficult to consider that volition and non-volition are components of powerfulness and powerlessness. At least it is reasonable to think that power is closer to active awarenesses than to passive awarenesses.

In any event, examples of active awarenesses are seldom seen because societal conditioning formats generally direct cognitive attention not toward, but away from them.

In the martial arts, however, various kinds of active awarenesses are accepted not only as real enough, but as essential.

Most of the martial arts learning techniques (those of Aikido, for example) consider important distinctions between passive and active awarenesses.

The gearing up of instant, non-thought-determined reflexes, for example, must derive from active-volitional kinds of awarenesses rather than from passive ones.


Gradients of Awarenesses Ranging From
Passive to Active

Earlier in this essay the concepts of autonomy and heteronomy were reviewed, and it was indicated that there are "no sharp boundaries between the self and the outside world."

There are only degrees of ego proximity and ego distance" and which are symbolic of expressions of the gradients between autonomy and the outer world.

This information, found in a completely acceptable dictionary of psychiatric concepts, is entirely fortuitous to the lines of thought encompassed in this essay.

If one can think in terms of "no sharp boundaries" with regard to the distinctions of active autonomous awareness and passive non-autonomous awareness, then one can think that there are gradients ranging between them.

This situation can partially be indicated via the following simple graph where the brackets ] [ indicate possible gradients between the two major kinds of awarenesses.


Awareness Gradients

ACTIVE ]]]]]]]]]]]]]]]]]]<*>[[[[[[[[[[[[[[[[[[ PASSIVE

If one now seizes upon the concepts of "ego proximity" and "ego distance," it is hypothetically possible to consider that an "ego" might have more "proximity" to passive awarenesses, and thus more "distance" from active awarenesses.

And likewise with reference to passive realities and active realities.

And perhaps also likewise to superpower functioning and non-superpower functioning - IF it can be established that the superpowers consist of autonomous active forms of awarenesses.


Passive and Active Awarenesses
With Regard to Superpower Functioning

It is obvious by now that I am attempting to attach the superpowers to categories of active autonomous awarenesses.

But the overall situation remains somewhat more complicated - simply because passive awarenesses are of great importance and as such play a very large and vital role in formatting realities of the external worlds.

In order to get briefly into this, let us hypothesize that most depend on information about whatever that is external, and which is in-put or in-taken into passive awareness formats.

After those passive awarenesses achieve some kind of critical fulfillment, one will utilize those passive formats not only to negotiate life in the external worlds, but also to determine the extent and particular formatting of one’s acquired knowledge in-put from those external worlds.

Something like this is indeed not only the expected thing to do, but a relevant reality-making activity with respect to external factors.

In other words, one’s realities are made because of and in juxtapositioning to, external factors of persuasive influence and content. In such a case, one’s "ego" can predominantly be in close proximity to the influences and content of the external factors.

However, external factors are translated into limited knowledge packages (sometimes, even false ones), and so those particular external factors do not remain either stable or permanent.

As those external factors do change, those who have passively imprinted on the reality of the former ones suddenly find themselves out of the swim of things. Their ego-proximity to the former external factors is suddenly something akin to the proverbial kite with its grounding string rendered asunder.

With particular regard to the superpowers, modern psychical and parapsychological research has set up the information packages that act as external information sources to interested individuals.

Such individuals then in-take that information into their passive awareness formats, and within which each individual erects some kind of knowledge reality REGARDING the parapsychological VERSIONS of the superpowers. This kind of thing would include, to be sure, the selected nomenclature that goes along with the parapsychological versions.

In this sense, the parapsychology versions and their supposed knowledge contexts now act as external forces and influences that can be in-put or in-taken into the passive awarenesses of interested individuals - and even into the passive awareness layers of the disinterested and the antagonistic skeptics, scientists, philosophers, and whatnot.

Those that accomplish something along such lines can be said to be in close passive proximity to the information put forth from those versions of the superpowers. But, alas! perhaps still quite distant from the more truly active, autonomous nature of the superpowers themselves.


The Single, Most Apparent Reality
Regarding the Superpowers

The single visible characteristic that identifies the superpowers is that their phenomena have been historically acknowledged since the age of oral transmission of knowledge began, and definitely since the so-called invention of writing occurred.

It is thus that the superpowers can be thought of as indigenous to our species, and which continue to inhabit it, so to speak, regardless of various cultural attitudes toward them.

The succeeding cultural attitudes, and their accompanying realities, come and go one after another, down into today. But behold, the superpowers still spontaneously pop up into occasional visibility even during our own modernist period.

If the long history of superpower emergence is studied closely, it would appear that the singlemost central difficulty regarding them was not that they do exist, but what they should be NAMED for purposes of communicating about them.

Various terms in various cultures and their languages therefore made their transitory appearances, and in this sense things seemed to have progressed accordingly - at least in ancient India, Greece, Mesopotamia, Latin Rome, China, most pre-modern cultures, and so forth.

If one examines such on-going shifts of terminology throughout the centuries and within different cultures, one can gradually become aware of two important factors that have direct implications to contemporary conceptualizing of the superpowers.

First, the pre-modern contexts seem to refer, in today’s English, to the superpowers as awareness of categories and gradients of INFLUENCES, ENERGIES, and POWERS, to which a name was given for ease of communicating.

Second, the name given, however, was NOT generally mistaken as the influence itself. The authenticity of this observation can easily be determined by reviewing, for example, Amerindian language references, and by becoming familiar with superpower references within Aikido and other martial arts formats.

With respect to the foregoing, the most important aspect was, and is, to expand gradients of awarenesses so as to become aware of the influences and powers themselves.

However, the name is FUNCTIONALLY irrelevant - because all it represents is an intellectual, transitory, external something or another that is convenient for the passive in-take and out-put of linguistic interaction.

Along such lines for example, if one carefully reads through the HISTORIES of the ancient Greek historian Herodotus (484?-425? B.C.), one will come across many examples of superpower activity along the lines of what we today call telepathy, distant viewing, and future-seeing.

But although Herodotus reports quite well on the superpower phenomena and activity involved, nowhere does he prescribe a name for them. Neither does he utilize the term "awareness," although the narratives implicitly point up its undoubted presence among the experients.

Our modern period seems to be the first to invent and assign terms to superpower phenomena and activity - and THEN, in an intellectually passive sense, to conceptualize and mistake the terms for the phenomena themselves.

A question now to be considered is this: Will the passive awareness in-take trigger the active awareness autonomy of the desired connectivity?

Well, if such triggering did prove successful, then societal powers would be much up in alarm because, for example, of the emergence of highly achieved telepaths.

But two of the several problems involved in this regard are worth pointing up.

First, the term "telepathy" and its definitions only constitute a peculiar modern idiom, which definitely, and as can be expected, does configure passive in-takes of information from external sources - and which therefore can mistakenly be assumed as constituting the telepathic "realities" involved.

Second, the idiom may be incorrect or certainly off center. Therefore, what we today idiomatically call telepathy and mind-to-mind might basically consist of something else, either altogether or at least partially so.