What is Septemics?
Septemics is a philosophic system based on the fact that many phenomena related to Human Beings occur in a sequence of seven levels. Literally, the word “septemics” means of, or pertaining to, seven. Septemics is based on a collection of scales or sequences, each of which breaks down many human phenomena into a hierarchy of seven steps. At this writing, there are thirty-five such scales, which span the spectrum of human experience.
Whether or not these sequences are communicated clearly, or explicated eloquently, the scales themselves are correct. In other words, the sequences described by these scales correspond exactly to nature. Opinion or belief has nothing to do with it. These strata manifest in nature exactly as stated, whether or not we take note of them. Septemics is not a theory; it is a statement and codification of empirical facts, written down so that you might be able to use them. Whether you learn them or not, these phenomena still exist, to the extent that the physical universe exists. Some aver that all is illusory, and I will not argue with that.
The Earth revolved around the Sun long before Copernicus made the observation, and will continue to do so even if Mankind falls back into Darkness, reverting to the Flat Earth theory of ancient times. Similarly, the phenomena described in this book were here all along. The author discovered them by spending more time than most persons closely observing human phenomena in an analytical and focused way, and by being able to articulate these phenomena. The author did not invent Septemics as much as discovered it, codified it, developed it, named it and described it. Nature made it. Nor can people destroy it; they can only ignore it, but do so at great cost and peril. Anyone who has read a periodical, history book or news website can see graphically what humankind has wrought in the absence of this work. Perhaps, in its presence, we might acquit ourselves less disgracefully than in the past.
Opinion has no place in Septemics. It is a descriptive science, like botany or astronomy, and will stand the scrutiny of any rational, unbiased reader who is able and willing to observe human traits and behaviors. Like all new subjects, it will likely be met with skepticism and suspicion by some, and derision and refutation by others, as it will threaten the belief systems and livelihoods of many. If Septemics is met with less opposition than the discoveries of Pasteur, Harvey and Copernicus, this writer would be pleasantly surprised. However, while the literati will recognize the three names referenced in the previous sentence, it is unlikely that anyone living today would recognize the names of the innumerable persons who opposed and derided them when their ideas were first presented.
Facts are sometimes inconvenient, even embarrassing. Persons who are insecure, cowardly or avaricious can be counted on to misrepresent, lie about, and/or ignore such facts. Septemics is based on observable, demonstrable human phenomena. This writer has made a determined effort to withhold opinions from this work, and present only facts. For this reason, the book is neither as long as it might have been, which may be a virtue, nor as entertaining as it might have been, which is an acceptable sacrifice under the circumstances.
This work makes it possible for one to analyze and, consequently, predict and manage the behaviors of groups and individuals. It brings order to a subject that has been the source of great confusion for most: human activity. The very concept that individuals and groups behave in predictable ways is inconceivable to most, which is why we can routinely send a shuttle into space, or replace a human organ, while divorce and crime statistics soar. Much of human behavior, however sublime or ridiculous, occurs in the patterns delineated in this book.
These scales provide a new way of looking at human interactions and functions, so as to better understand them. It is a key missing ingredient in the recipe for a sane society and a successful life. Once you know these scales, you will see that many successful groups and individuals understand some of these data, whatever names they may apply to them, and whether or not they are cognizant of being aware of them.
This book is unusual in that ninety-five percent of its value is embodied in the first dozen lines of each scale chapter. If you did nothing but carefully study the scales themselves, without even reading the corresponding text, you could perhaps learn this subject. The scales themselves are Septemics; the text is merely illustrative and explicative. If you are an industrious student, and a literate reader, you do not really need the chapter texts.
What is the background of Septemics?
As a child, this writer was intrigued by the importance of the number seven: the seven deadly sins, the seven days of the week, the seven colors of light, etc. Why seven? Why not eight or six? Surely one could enumerate more than seven deadly sins. The seven days of the week do not work out mathematically with the months or years. Crayola had sixty-four colors of crayons that could be arranged into a spectrum. Why was seven the lucky number? Why did the Creator rest on the seventh day?
These scales address these questions indirectly. The answer is: because many human phenomena resolve into seven strata. It is not necessary to know why this is so, because it is not necessary to know why in order to get a result; it is only necessary to know how. The how is called Technology. Septemics is a conceptual technology which facilitates the resolution of human issues.
The spectrum of visible radiation (red, orange, yellow, green, blue, indigo, violet) especially puzzled me. Indigo? Why is there a color between blue and violet? Why not put tangerine between red and orange and say there are eight colors? Apparently, there is something about seven inherent to the human psyche.
This writer was always fascinated by human behavior, especially those aspects which were just behind the scene, inexplicable, mysterious, in The Twilight Zone, so to speak. However, I had the practical mind of an engineer, as aptitude tests confirmed. Engineers use known data to resolve specific problems in the real world. This is exactly what these scales do: they give you the formulae of human activities, so that you can engineer your success.
After matriculation into engineering school, this writer realized I wanted to treat neither electrons nor chemicals nor girders, but rather, the human psyche. While psychology has its place, my foray into psychology revealed nothing of particular appeal to the mind of an engineer. And so began the tortuous trek to Septemics.
Unbeknownst to me, I had been trying to write this book all my adult life, but it was only after processing oceans of data about human phenomena that these scales were discovered. The chakras were a key clue, as they aligned the visible ray spectrum with human phenomena. Once I found the first of these scales, I proceeded on the hypothesis that other human phenomena might submit to the same form of analysis. At that point, the floodgates opened and many scales appeared in an unstoppable torrent of insight. A lifetime of arduous study, observation, experience and research of human phenomena came suddenly into sharp focus. I had all the data; they needed only to be aligned. That alignment came in the form of these scales, which I hope you will use to better align the data of your life.
Why seven, as opposed to some other number?
This universe is intrinsically dichotomous or, if you prefer, bipolar. For change to occur, there must be a point of departure and a point of arrival. Levels I and VII of the Scales represent those points.
Between the two extremes, there is inevitably a mid-point, a point of no return, so to speak. This is Level IV.
There is an inertial tendency to resist arrival at either extreme. This natural tendency can be demonstrated by the mechanics of a pendulum. The resistance to arrival at either extreme expands geometrically as one approaches either end of the spectrum. The mathematics of The Theory of Relativity demonstrate this quite clearly. The bell shaped curve of Probability Mathematics pictorially expresses this phenomenon two- dimensionally. Accordingly, nature predisposes us to the creation of Levels II and VI.
Similarly, since Level IV is a midway point, it is unstable, as are all states of equilibrium. Change is essential to reality because if there were no change, there would be no time, as time is only perceptible through change. Without time, there would be no reality, because any phenomenon must have some duration in which to exist. Therefore, there is a natural instability in Level IV, which predisposes us to manifest Levels III and V.
So there are the seven levels. This writer certainly does not contend that all human phenomena are Septemic. For example, many phenomena manifest in twelve strata (e.g., Astrology). And many are random. Nevertheless, the scales in this book are representative of phenomena which are ineluctable for all of us.
How should one approach this book?
One should approach this book as a scholar. This book should be studied, especially the first time through, only when one is rested, undistracted and has a proper dictionary available. This is a textbook. It does not belong on a coffee table, in a bathroom, or on a night stand. It belongs on a desk or table, with appropriate study materials to hand, in the same way one would approach any serious academic subject.
Please do not gloss over terms, sections or concepts that do not make sense to you. Clear them up as they occur, making liberal use of a large, simple dictionary. Once you have finished this introduction, you could select chapters at random, although that is not advisable. Once you do start a chapter, study it carefully, as you would study a science text.
There is no fluff in this book; all data are relevant and substantive. Novels are to be read; textbooks are to be studied. This is a textbook, so do not merely read it. Please do not flip through this book blithely. Superficial persons have enough trouble without this work adding to it, as one cannot master this subject without serious study.
What is the purpose of Septemics?
The purpose of Septemics is to empower one to understand and consequently master The Game of Life, by affording one a system by which one might better analyze the characteristics and behaviors of groups and individuals, in various situations and contexts. A practical use of a philosophic approach, it gives one the patterns of life-as-we-know-it, in a wide variety of applications. As with any other tool, some persons will be better able to apply it than others, but it is intended for use in real-life situations by anyone intelligent enough to understand it, and wise enough to use it.
As they say, forewarned is forearmed. Knowledge of what people will do is invaluable, no matter what your situation. People will do only what they can do, and each scale tells you what is possible, because one can only move from any level of the scale to an adjacent level, and everyone is somewhere on nearly all of these scales.
Is Septemics empirical or theoretical?
Septemics is empirical. It is based on observations of how groups and individuals actually behave. The only theory involved is that many human phenomena manifest in specific sequences of seven levels, but even that was based on, and after the fact of, copious and systematic observation of vast bodies of data. This writer’s main concern in writing this book was to insure that the sequences were exactly correct. If you watch people carefully, you would observe these exact sequences in operation, even if you have never read this book, in the same way that ancient peoples observed the daily sunrise, even though they did not know that Earth rotated on its axis.
Needless to say, it would be much easier to “navigate” a terrain with an accurate map, than it was for the cartographer to plot the map. Each scale is a map of human phenomena, and there is nothing more empirical than an accurate map. Septemics comprises an accurate delineation of Natural Law. Humans are a part of Nature, and all of Nature follows patterns. It is the job of Science to figure out what those patterns are, and to express them in a way that makes Engineering possible. In this sense, Septemics is a Social Science, and a Septmicist is a sort of Human Potential Engineer.
Is Septemics a belief system?
That depends on how you define “belief system.” Some might argue that the Sciences are belief systems no less than Religions are. If you accept that proposition, then Septemics qualifies, for you, as a belief system. However, if you feel that Geometry, Physics and Meteorology do not qualify as belief systems, then neither do these scales. Most people would draw a distinction between religions and philosophies on the one hand, and sciences and technologies on the other, the former being more aptly described as belief systems than the latter. However, Science has been described as the Philosophy of Nature, an appellation which this writer accepts wholeheartedly, which definition blurs the line between objective and subjective knowledge. If you are still not confused about the distinction between the two, study Quantum Mechanics, the theories of Einstein and Heisenberg, and famous double slit experiment, all of which further blur the distinction. One might resolve this question by viewing various bodies of knowledge within a spectrum which progresses from most subjective to least subjective, with hard science at one end and religion at the other. Being an enthusiast of both poles, and all the intervening gradations, this is not an issue for me. If you wish to view Septemics as a belief system, please do, in which case it would be intellectually consistent for you to argue that all knowledge is subjective, and, therefore, all bodies of data are belief systems. On the other hand, if you contend that Ohm’s Law, Le Chatelier’s Principle, and the Pythagorean Theorem have nothing to do with belief, then for you Septemics is not a belief system. Either way, use it to improve your life.
Is Septemics judgmental?
Before answering that question, let us address the widely misunderstood subject of Judgmentalism. In recent decades, much has been said about “being judgmental.” This is one of the most salient distinctions between the old and recent ways of thinking. Judgmentalness was taken for granted by perhaps ninety-nine percent of the world population prior to 1960. But what exactly does it mean to be judgmental, in the sense that it is commonly used?
Clearly, all living organisms are continually making judgments, in the sense of Evaluations. It is impossible not to do so. However, what is usually meant by “being judgmental” is being, to greater or lesser extent, Condemnatory or Hypercritical. This, in a broader sense, may be referred to as “making a value judgment.” However, in practice, many fail to make the distinction between evaluation and condemnation.
For example, if one says that former U.S. President Bill Clinton is a perjurer and an adulterer, (s)he is merely stating facts. However, if one says that Clinton is, therefore, a disgrace to the human race and should be impeached because of his turpitude, as millions of Americans believed, then one is judging him. Similarly, if one says that the KKK is a racist organization, again, one is merely stating a fact. If one goes on to say that racism is bad, and that, therefore, that group should be attacked and vilified, then one is judging them. It is not judgmental to state a fact. But it is judgmental to make a value judgment about the validity of someone’s point of view. Apparently, most “non-judgmental” persons have failed to make this distinction. Such persons might be described as “knee-jerk” non-judgmentalists. They are just as intellectually dishonest as “knee- jerk” judgmentalists, otherwise known as bigots. Sadly, there are very few persons who are entirely non-judgmental. It is, like almost everything else, a matter of degree.
Septemics is not judgmental. It may either be viewed conceptually, as a body of data, or physically, as a concatenation of marks on paper or screen. Either way, it cannot be judgmental, because only a person can be judgmental. Any teaching or subject may be used judgmentally or non- judgmentally. The data does not determine the attitude with which it is applied; only the adherent can do that. There are judgmental people of all creeds and beliefs. That does not make their philosophies or beliefs inherently judgmental.
For example, Christian teachings are non-judgmental, as in: “Let him who is without sin cast the first stone.” Nevertheless, it is obvious from direct observation that most Christians are quite judgmental. Apparently, they are not aware of the contradiction inherent in being judgmental Christians, which is an oxymoron. Undoubtedly, there will be those who will use these scales judgmentally. If you are a judgmental person, you will use these scales judgmentally. A non-judgmental person will not think ill of you for doing so.
These scales enable you to make accurate assessments and evaluations about the functioning of individuals and groups. Whether or not you choose to use those observations as an excuse to hate or belittle is up to you. It is not the fault of the subject if there is no compassion or empathy in the user.
In the final analysis, a user of these scales is much less likely to be judgmental than most persons, because the process of Septemic analysis inures one to an objective, or scientific, view of human phenomena. Someone who knows these scales is less likely to be offended by the behavior of others, which is generally a precursor of judgment, because (s)he is less likely to take things personally. These scales help one to see that humans often behave in predictable ways according to patterns over which they may have little or no control, whether or not they are aware of them. The whole point of this book is to empower you to understand and then control these patterns, by making you aware of them.
The key to being non-judgmental is to abstain from reacting. If you simply perceive what is there, and respond in a rational way, you will not be judgmental. However, if you react to some stimulus, either positively or negatively, that will incline you towards being judgmental. People can be trained in the skill of simply being there and observing, as discussed under The Scale of Communication, Level III. Most persons are unable to do this. Instead, they react, even if they conceal the reaction. If you have no reaction, you will not be judgmental.
For example, if someone says to you: “*!(Â§>#%?!,” a good response might be something like: “What makes you say that?” as opposed to: “So’s your old man!” The former is a response, and is non-judgmental. The latter is a reaction, and is highly judgmental. It takes some self-discipline, but you can train yourself out of judgmentalness.
Why is Septemics significant?
The data in this book are vital for every human being, and can help you to achieve your goals faster and easier, by explaining what might otherwise seem to be inexplicable or random. If someone were to invite you to a rendezvous, you would certainly expect him or her to tell you the exact location, and perhaps also how to get there whence you were coming. Needless to say, it is very difficult to get somewhere if you do not know where you are, do not know where you are going, and do not know how to get to your destination. This sounds idiotic, but most people do this regularly.
When this writer started driving extensively, long before the proliferation of GPS units, I was surprised to learn how many people did not know (geographically) precisely where they were, nor exactly how to get there. More often than not, my request for directions to the location of the person on the other end of the telephone was requited by vague and often inaccurate instructions, which often did more harm than good. “You can’t miss it,” is my favorite banality in this context. People who give good directions do not say that. I learned to ask only for the address, which many could not give anyway, and then look it up on a good map
If this is so with physical locations, it is much more so with conceptual locations, because they are abstract. Most people wander through life aimlessly, so much so that it is considered “normal.” Whether discussing politics, career, romance, finances - you name it - most people do not know where they are, where they are going, nor how to get there. This is alright, if that is what one desires, but no sensible person would want that. If you want to improve your or another’s condition, these scales are very useful, because each scale is a roadmap for some area of human activity. It enables you to find out precisely where you are, where you are going, and how to get there, given some specific context. There are very few human-behavioral contexts to which at least one of these scales do not apply.
If you have the world on a string, and cannot envision any storm clouds on the horizon, then you do not need this book. However, this writer has not met anyone who fits that description. This is for a very specific reason: people like a challenge. How they define “challenge” varies widely, but everyone is playing some “game.” Consequently, everyone is trying to “get somewhere.” When one achieves one’s goal, (s)he then eventually sets a new goal. Every living organism in the universe has goals or objectives, whether or not you can divine them. Even the goal of being goalless is a goal. So, contentment is inherently transient.
Each of these scales dispels confusion by orienting the person in his or her situation. Confusion is the result of disorientation. Consequently, when a person “knows where (s)he stands,” (s)he can think much more clearly about the area. These scales facilitate the ascertainment of your present location or condition, your immediate objective, and/or the pathway to achieve it, in some given context. No matter where you are, nor where you are trying to go, these scales can help you arrive more swiftly, and less painfully. Each scale facilitates one’s separation of the wheat from the chaff, as it were.
You can use this book by finding your level (present location) on the appropriate scale, which also tells you the next level up (immediate destination), and the next level down (where you will wind up if you fail), and puts it all in greater context of where you have been and where you are headed.
An extremely useful datum of Septemics is that one can only move to the level immediately above or below. Next to not knowing what level one is at, the most common failing in life is attempting to move to a level that is not adjacent to the level one is occupying. It is always impossible to skip a level. One might go through a level without realizing it, but (s)he went through nevertheless. If you study and apply this subject long enough, you will eventually develop a personal reliance on this datum.
What areas of human activity does Septemics cover?
This question is most succinctly answered by simply listing the names of the scales, in no particular order.
Individual Scales address Motivation, Identity, Thought, Control, Stopping, Literacy, Scholarship, Human Ability, Memory, Spiritual Identity, Personal Influence, Aberration, Mental Deletion, Physical Fitness, Evaluation, Basic Purposes, Choice, Belief, Equanimity, Justification, Attack, Conflict, Reaction and Permeation.
Group Scales address Relationships, Life Spheres, Government, Civilization, Management, Exchange, Communication, Sexuality, Allegiance, Politics and Survival.
The cumulative scope of these scales is so vast as to exceed the grasp of most persons. If you look over the thirty-five subjects enumerated above, you will see that nearly every aspect of human phenomena is addressed.
Ironically, the broad scope of Septemics will make it overwhelming to many persons. Most persons have a limited capacity for acceptance which, if exceeded, severely limits what they can accept. A person with a small capacity for acceptance may be delighted to receive a small gift, such as a tie or scarf, but if you give such an individual a big gift, such as a car or a house, they will have great difficulty accepting it, and will, accordingly, have a negative response to that gift, such as refusing it, getting flustered, or forgetting about it. This sort of behavior is easy to find, if you look for it.
Does Septemics have sub-categories?
Yes, five of them. Each scale is either Group or Individual, Linear or Spiral, General or Specific, and Quantum or Gradual. Some also have a Positive/Negative or Inflow/Outflow, aspect.
Re Group or Individual
This book is written in the format of Book One: Individual Scales, and Book Two: Group Scales. The Individual scales address phenomena which manifest primarily in individuals, as opposed to groups. The Group scales address phenomena which manifest primarily in groups, as opposed to individuals. Two scales, The Scale of Survival and The Scale of Conflict, apply equally to both.
Re Linear or Spiral
Each of the scales falls into one of two categories, which are best represented geometrically. Linear scales are what one would generally think of when discussing sequences: they proceed linearly from Level I to Level VII. However, other of the scales have a circular quality, in that Levels I and VII have an overlapping aspect. Given that one must ascend or descend the entire scale before the overlap can manifest, it is more accurately represented as a spiral, as in traveling vertically while on a rotating cylinder. When the cylinder has made one rotation, you have returned to the same point in a circle, as viewed from above, but at a different altitude.
In Spiral Scales, there is an apparent congruity between Levels I and VII. To someone who is not familiar with this phenomenon, this can be a great, even disastrous, misconception, as one fails to distinguish between the best and worst scenarios. Many tragedies, both personal and communal, can be traced to this common mistake. When people refer to the fine line between Madness and Genius, this is perhaps what they mean: the spiral overlap. Septemics dispels that fine line, making clear who is the Madman, and who the Genius.
Each scale is labelled Linear or Spiral.
The Linear Scales are Basic Purposes, Personal Influence, Thought, Evaluation, Motivation, Control, Scholarship, Human Ability, Spiritual Identity, Mental Deletion, Aberration, Physical Fitness, Life Spheres, Civilization, Communication, Belief, Attack, Reaction and Equanimity. These scales have no overlap between Levels I and VII.
The Spiral Scales are Choice, Sexuality, Permeation, Identity, Stopping, Literacy, Memory, Justification, Relationships, Government, Survival, Management, Exchange, Politics, Conflict and Allegiance.
Re Quantum or Gradual
This aspect is easily explained in relation to musical instruments, some of which change pitch stepwise, like piano or marimba, and some of which change pitch gradually, like trombone or violin. On a pipe organ, there is no note between B and C, while on a cello, there is a virtual infinitude of pitches between the same two notes.
The Gradual scales are like the cello in that one can proceed gradually, however rapidly or slowly, from one level to the next. Such scales are perhaps more easily grasped by the average reader, as they are analogous to the Newtonian Mechanics of quotidian existence.
However, there are scales in which there is no gradation between levels, as they are separated by quantum leaps. This brings to mind the old joke about being sort of pregnant: infinitesimal microbiology notwithstanding, as far as human behavior is involved, either you are pregnant or you are not. In the world of human affairs, one leaps, for all intents and purposes, instantaneously from one quantum level to the next, as in Quantum Mechanics. There is no intervening point, just as there is no note on the piano between B and C.
There is such a thing as (what one might call) a Virtual Absolute. For example, in the realm of quotidian human behavior, the speed of light is virtually absolute, despite the fact that it plods along at only about 186,000 miles per second, slow by intergalactic standards.
Additionally, there are also indivisible quanta, as physicists tell us. Max Planck pioneered this phenomenon over a century ago. For the purposes of this book, the difference between virtual and actual absolutes is purely academic.
Each scale is labelled as Quantum or Gradual.
The Quantum Scales are Basic Purposes, Personal Influence, Sexuality, Permeation, Thought, Identity, Motivation, Stopping, Spiritual Identity, Aberration, Justification, Life Spheres, Survival, Management, Communication, Allegiance, Reaction, Attack and Choice.
The Gradual Scales are Physical Fitness, Evaluation, Control, Scholarship, Literacy, Human Ability, Memory, Mental Deletion, Belief, Exchange, Relationships, Government, Civilization, Conflict, Politics and Equanimity.
Re General or Specific
This dichotomy could perhaps be stated as Chronic versus Acute, Long Term versus Short Term, or Large versus Small, but General versus Specific says it better, as it is a more general way of expressing the same idea. It is a question of scope and/or duration.
The most general of the Individual Scales, in terms of persistence, is The Scale of Basic Purposes. It would be rare for a human being to change level on this scale, as it is a persistent personality trait. The most general of the Group Scales in terms of duration is The Scale of Civilization. The most general of the Individual Scales in terms of duration is The Scale of Spiritual Identity. These play out across what would generally be considered by most to be vast spans of time. The most volatile of the scales is The Scale of Belief, as this varies by the hour.
Generally speaking, Group Scales are more general, and Individual Scales more specific, as one might expect. Needless to say, most scales can manifest in ways that are either general or specific in varying degrees. One can always ask: “How general?” or “How specific?” as both terms are comparative in nature. The primary value of this distinction is pedagogical, as it helps one to understand what phenomenon the relevant scale stratifies.
Each scale is labelled as General or Specific.
The General Scales are Basic Purposes, Personal Influence, Sexuality, Scholarship, Literacy, Human Ability, Spiritual Identity, Mental Deletion, Physical Fitness, Relationships, Life Spheres, Government, Civilization, Exchange and Equanimity.
The Specific Scales are Management, Survival, Permeation, Thought, Identity, Evaluation, Justification, Communication, Choice, Belief, Motivation, Control, Stopping, Memory, Aberration, Attack, Reaction, Politics, Conflict and Allegiance.
Re Positive or Negative
All of life is an alteration between Positive and Negative, Inflow and Outflow, etc. The Positive aspect of life is variously referred to as Yang, Masculine or Electric, and is basically an Outflow or Reaching. The Negative aspect of life is variously referred to as Yin, Feminine or Magnetic, and is basically an Inflow or Withdrawing. In the sense used here, the word “negative” does not mean “bad”, nor does the word “positive” here mean “good.” Too much, or too little, of either side is detrimental. Success results from a proper balance of Inflow and Outflow, Yin and Yang, etc. Neither aspect is better nor worse. In any given context, detriment is the result of an imbalance between the two. The Art of Living consists of managing these flows, e.g., the proverbial drunken sailor outflows money too much, while a glutton inflows food too much.
Some of the scales proceed on an Inflow/Outflow alteration. These are indicated in the relevant scales as Plus(+) or Minus(-), (+) indicating Reaching or Outflowing, and (-) indicating Withdrawing or Inflowing.
The scales which manifest as plus and minus alteration are Basic Purposes, Personal Influence, Permeation, Choice, Identity, Allegiance and Communication.
For what audience was this book intended?
This work is intended for use by any sapient creature who finds it helpful, and is essentially an introductory text on the subject. It was composed in a way that would be most appropriate for the types of persons who are likely to be most receptive to the subject: literate adults who have an interest in applied philosophy and/or psychological philosophy, or in human behavior and development. Some have suggested that this writer make this work “more accessible to a broader audience,” which may be construed as a euphemism for “dumbing it down.” The author refused to do so because I am more concerned about boring the brilliant than befuddling the dim-witted. There are many simple-minded, and/or non-intellectual, self-improvement and human-potential books, but this is not one of them. This is, rather, a subject for intelligent, studious, literate persons, as would be any legitimate university subject. It is also worth noting in passing that many of the courses offered by colleges in recent years are not worthy of serious scholars.
Does Septemics conflict with, or contradict, any other philosophy, religion or practice?
To the best of my knowledge, no. On the contrary, this writer was able to discover this subject because of my natural tendency to embrace, align and reconcile many different subjects, many of which might seem unreconcilable to others. Septemics is intended to be non-denominational. Nevertheless, there will likely be persons of various persuasions who will decry it as heretical, blasphemous, politically incorrect, or what have you. The vast majority of such persons will fall into one of three categories: illiterate, malicious or greedy. Unfortunately, among them, they comprise the majority of humanity. Very often, these three sets of persons overlap, as there are many illiterates who are malicious, many greedy persons who are malicious, etc.
The illiterate simply fails to comprehend the written materials. (S)he thinks it says X when it actually says Y, so (s)he will draw faulty, often bizarre, conclusions about it. This is more widespread than most realize.
The malicious want people to fail, so anything that enables or empowers people will be opposed by them. They are anti-social and destructive, usually covertly so.
The greedy have some vested interest to protect. The bartender, the drug pusher, the medical doctor, the lawyer, the druggist, the policeman, the munitions manufacturer, the corrections officer, the psychiatrist, etc., will all lose business to the extent that people comprehend and apply these scales. This is not to suggest that all members of such professions are greedy, nor that they will all object to this work. However, only people who want you to prosper and succeed will encourage you in this subject.
If someone opposes this book, this subject, or your studying it or applying it, this writer suggest two things. First, ascertain, if you can, which of the three categories (s)he typifies. Remember: many such persons typify more than one of the three categories. Secondly, whether or not you can categorize the nay-sayer, realize (s)he is trying to keep you down, no matter what (s)he says. The nay-sayer’s motivation may be subconscious, so (s)he may not be aware of his or her true motive. If you want to be ignorant, troubled and unfulfilled, take their advice, and discard this book. However, if you want to accelerate your progress, and maximize your chances of success, study this book diligently.
In any event, realize that even the worst psychopaths are doing what they think is best. You should oppose their harmful actions with vehemence, but tolerate their judgments, even if they include sending you to the gallows. Hate the sin, if you must, but love the sinner, as we are all imperfect. Do not take it personally if you are on someone’s “hit list.” However, realize that an anti-Septemicist is more dangerous than a frightened rattlesnake. Please make your own decision as to what is best for you. Then, do what you consider to be right.
How can one use these scales to improve one’s life?
If you study these scales carefully, and use them to resolve your confusions and dilemmas, your life will improve. The more carefully you study the scales, and the more diligently and frequently you apply them, the more benefit you will receive.
Whenever a situation or question arises in your life, turn to the appropriate chapter(s) and analyze the situation against the relevant scale(s). Specifically, I would advise you to go through each relevant scale, and find your level, either generally or vis a vis some given context, by an honest inspection of behavior and situation. Once you are sure you are at a particular level, try to get the idea of being at the next level. Ask yourself: How would that manifest? Then, work out a plan for how you would move up to the next level. If you are correct about what level you are in, it will not be very difficult, in most cases, to figure out what to do next, however arduous or lengthy the task might be. If you cannot work out how to go to the next level, generally it is because either you are actually at a different level, or you have not fully comprehended the text. If you do these steps thoroughly for each scale, you will undergo a metamorphosis. That is the author’s wish for you: to rise to a higher level of understanding and functioning, so as to live more successfully.
In the case of certain General Scales, it might not be possible for you to go up a level in the near future, as with the Scale of Basic Purposes. But merely knowing what level you are at will enlighten you considerably.
A very important rule about applying these scales: If, after finding your level on any scale, you do not feel better than you did when you started trying to ascertain that level, you have chosen a wrong level. When you correctly find a level, you will generally feel better, i.e., brighter, more cheerful, less depressed, smarter, less confused, less concerned, less worried, and so forth. Often, you will have a realization, as in: “Oh, so that’s why...!”
For example, if you are actually at Level II, and you decide you are at some other level, say Level I or Level III, you will either feel worse or the same. If you are actually at Level II, designating yourself Level II will perk you up, or calm you down, as the case may be. People often err in the direction of selecting too high a level, so, if the results are not good, look south.
Often a person has chosen a harmonic of the correct level. That is, he is actually at a higher or, more commonly, lower level, which is similar to the correct level. This is most common when working with spiral scales because Levels I and VII appear to be similar or congruent, or when working with scales of alternating directions (inflow/outflow), in which case the correct level is usually flowing in the same direction as the one you have wrongly chosen.
Again: if you feel worse after selecting a level, you have probably selected the wrong level. If the situation worsens after selecting a level, you have probably selected the wrong level. If you cannot figure out how to get up to the next higher level, or find it impossible to do so, you have probably selected the wrong level. When you find the correct level, you will generally feel better, you will usually be able to figure out how to move up a level (if it is possible to do so), and you will eventually move up to the next higher level, if you persist. Again, there are a few scales which you may not be able to ascend easily or swiftly, but you will still feel, and do, better just knowing what level you are at, if you spot it correctly.
How can one use these scales to help others?
The best way to introduce someone to this subject is to use a specific scale to help him or her resolve a specific problem. This is done as follows:
1) Get the person to explain his or her situation as fully as possible.
2) Select the appropriate scale(s) for the situation. If you have studied the scales well, this should be easy, as it is often obvious. For example, if one is having spousal difficulties, consult The Scale of Sexuality, and/or The Scale of Allegiance, or if one is having health difficulties, consult The Scale of Physical Fitness.
3) Have him or her study the glossary for the corresponding chapter. Ensure (s)he understands all the words in the scale.
4) Have him or her study the entire scale carefully, being certain the reader knows the correct definition of each word. When (s)he is done studying the scale, ask if (s)he has any questions about it, or disagreements with it. If so, clear these up, usually by clarifying the meanings of relevant words.
5) Help him or her find where (s)he is on the scale. This step alone should bring considerable relief. If it does not, you probably have the wrong level, or, less likely, the wrong scale. Time spent on this step is a wise investment. You might ask: “How are you manifesting this level?” Often, this is all one need do, as one will usually have a realization about his or her situation, as a result of this step.
6) Help him or her to work out a handling that will move him or her up one level. If you have the right level, this is often easy, if not obvious. You might say to him or her: “Get the idea of being at (or manifesting) ........(the next level).” A useful technique in this regard is to get the person to visualize first being at the level one is at, and then ask him or her to transform that visualization into him or her being at the next higher level. When (s)he has done so, ask him or her how close (s)he came to complete transformation. Then, repeat this entire visualization technique until either (s)he says (s)he got all the way there, or has a relevant realization, and is pleased with the result.
7) Tell him or her about this book, and get him to procure a copy of it, so (s)he may study it. There is a much better chance (s)he will benefit from it if (s)he invests something of oneself in it.
If you really want to clean up someone’s life, either generally, or as regards some specific area, help the person to find his or her level in all relevant scales, and then coach him or her to move up one level for each scale, as outlined in 6), above. Done correctly, this would bring about major improvements in the person’s life.
When you are working with a person with these scales, watch him or her very carefully. When (s)he finds the right level, (s)he will look happier, relieved, brighter, etc. If (s)he looks worse after selecting a level, (s)he probably has selected the wrong level. If (s)he voices a positive realization, you have found the correct level. If it is not obvious whether or not you have the correct level, ask: “How does that seem to you?” and observe the response closely. If you do this well, people will wonder if you are some kind of a genius or mind reader, because you will get positive results with so little effort.
There may be a moment when the person will stare at you for a few seconds as it dawns on him or her that you just solved a problem or difficulty in minutes that (s)he had had for many years, in which case, (s)he will be amazed, even if (s)he does not say so. After a while, (s)he realizes it is just these scales that are helping him or her, not your extraordinary abilities. Whether or not you have superhuman abilities, you do not need them to get excellent results with these scales. Tell him or her (s)he can do this without your help, if (s)he masters the subject.
Then get him or her to study the book, and use it, until (s)he knows what (s)he is doing. If (s)he has any sense of gratitude at all, you will have made a friend, because you just put him or her in the driver’s seat of his or her future. How much is that worth?
Any intelligent person who fully understands this book could easily develop a successful practice as a counsellor, using only this book. People would come to regard you as a sort of wizard or guru, if you use this book cleverly. A professional counsellor, therapist or facilitator who fully understands this book should be able to easily inculcate these scales into one’s conceptual toolkit.
Parents can use these scales to help their children. Spouses can use these scales to help their mates. Pastors can use these scales to help their parishioners. Bosses can use these scales to help their workers. Teachers can use these scales to help their students, and so forth.
Everyone should use this book to help his or her friends, loved ones and/or teammates. As with anything else, you will become more adept as you gain experience. The idea that you must have a title, or a degree, in order to be qualified to help people is a control method fostered by the unscrupulous. Do not be manipulated by such a racket. Just study the book, look up the words, and start by helping those closest to you. The rewards are immense.
What are the barriers to mastering this material?
The primary barrier to mastering any subject is learning it. And the primary barrier to learning any subject is failure to correctly understand the meanings of the words (and other symbols) used. This issue is addressed in Book 1, Chapter 11.
Not knowing the correct definition of a word is greatly mitigated by the realization that you do not know the correct definition. Accordingly, the words which you have misdefined are much greater barriers to understanding than the words which you are aware that you do not know. That is, misdefined words are much more problematical than undefined words, for several reasons, most of which will be apparent to any intelligent reader. All readers necessarily have more misunderstood words than they think, by definition.
There are subjects, such as carpentry and agriculture, to which limited literacy is not necessarily an insuperable barrier. However, since this work consists of nothing but words, the barriers presented by words which are not fully and correctly understood is the major barrier here. Any diligent student with a proper dictionary can overcome this barrier.
Any motivated person of (at least) ordinary intelligence and literacy who makes liberal use of a dictionary, and of the glossaries provided in this book, can master this subject.
Another major barrier to the mastery of this subject is personal insecurity. The reader must possess the intestinal fortitude to face up to sometimes unflattering implications.
The writer submits here the following anecdotal evidence of this second barrier:
A bright young reader was once profoundly insulted by the fact that she was at a low level on a particular scale. She was too emotionally unstable to face this truth, and consequently, became very upset with me and the subject. Mind you, this writer did not tell her what level she was at; it was obvious. Nevertheless, her fragile ego structure would not tolerate such a blow. This kind of irrationality debars those from this subject who most need it.
Persons who are in denial will have this problem. Such individuals will avoid the truth because it is just too painful to bear. If you do not want to know precisely who, what and where you are, do not read this book, because it greatly facilitates self-knowledge. There are persons who seek to escape a threat by hiding their heads in the sand, like an ostrich, so to speak. This book is not for them. This book is for individuals who believe, like myself, that wisdom and knowledge, however unflattering, always empower one.
A third barrier is the invalidation and contradiction one will suffer from ignoramuses and subversives who seek to belittle or suppress others. One can encounter this problem in studying any subject, but one is more likely to encounter it in studying any new or different subject. If someone tries to ridicule or belittle this subject, or your study of it, remember that “Empty barrels make the most noise.”
When 17th century physician William Harvey discovered the actual means of circulation of the blood, he was ridiculed by a peer with the infamous phrase: “I would rather err with Galen (a second century physician), than be right with Harvey.” Let such people “err with Galen.” You will leave them in the dust if you pursue this subject.
How is Septemics beneficial?
Each of these scales provides the user with an infallible way of determining the salutariness or beneficialness of any group, individual or activity. If the group, individual or activity moves persons or groups up these scales, it is beneficial or positive; if it moves them down, it is detrimental or negative. Moreover, just finding out what level you, another or some group, is at is, by itself, enlightening. Finally, once you know the actual level at which a person or group is, you can improve the person or group by moving them up one level (at a time). All of these advantages represent major steps forward for society. Each of these scales is an axis against which to evaluate human behavior. Combined, they empower one to understand, predict and manage human affairs to a degree hitherto unattainable by most. These scales are in play all the time; every time you do not take advantage of one, you miss an opportunity.
The “key words” or, if you prefer, “names” of the levels are in capitals. Most of the scales have explanatory terms next to these in parentheses, which are roughly synonymous, and hopefully serve to clarify the key words.
The terms “sane” and “insane” appear occasionally throughout this book. Strictly speaking, these terms are not being used here in the legal or psychiatric sense. Sanity manifests across a spectrum from totally sane to totally insane, neither of which is achievable by human beings because perfection is unattainable in this universe. Sane and insane are meant here to be roughly synonymous with rational and irrational. The saner a person is, the more (s)he strives to survive. The less sane, the more he strives to succumb. The dividing line between the two is the point where one crosses over from intending good to intending harm. Every sane organism is seeking to survive; that is the sane approach to life. It is not sane to seek to succumb. Destructive persons, such as terrorists, torturers, psychopaths and sadists, are clearly not sane. For the purposes of this work, we define sanity as ability to be in present spacetime. To the degree that one is absent from here and now, (s)he is dysfunctional and irrational. For example, a genuinely angry man is always less sane than a genuinely cheerful one. If you doubt that, talk to them at length, and you will see that an angry person is largely absent from the here and now, while the cheerful one is very much in the here and now.
These scales apply to all humans, in general, across all lines, be they gendered, racial, ethnic, historical, social, religious, cultural, economic, educational, professional, geographic, national, etc. These scales transcend any (other) categories of people. All people have biases, and those should be left behind before entering Septemics.