Soul-sensing in waking life is a capacity to allow one’s soul to slip or sleep into the body of another. In this way we can begin to sense the spatial configuration and qualities of their soul-body, and can also ‘dream’ these soul-qualities in the form of sensory qualities – shapes and colours, sounds and tones, proprioceptive, kinaesthetic and synaesthetic sensations. Soul-sensing is a form of "dreaming awake" (Mindell), the wakeful aspect of it being the second attention – attention to the sensory and sensual dimensions of our awareness. Attention, including the second attention is a function of the ego which normally falls asleep when we sleep and dream. Maintaining the second attention is the ego-activity which allows us to dream awake. Applying the second attention, the ego attends to sensory awareness and its sensed significance – the soul qualities that find expression in it. In contrast, ordinary ego awareness — the ‘first attention’ — is attention only to the signified sense of things, their place in an already established pattern of significance. Using the first attention, we see an object as ‘a yellow kettle’. But ‘yellow’ and ‘kettle’ are not direct sense perceptions but sense conceptions. To perceive something with the first attention is not to sense it directly but to sense it as this or that. This means to sense it conceptually – as ‘a kettle’ for example. But as Heidegger recognised, there simply is no ‘kettle’ there, already "present-to-hand" in space before we pick it up or use it. Instead we only perceive the object that is there as ‘a kettle’ because of its place in a potential project or sequence of actions in time — for example the project of making a cup of coffee. Perceiving something with the first attention — ‘as’ this or that — means sensing it only as part of such an already established pattern of significance that takes the form of a project or sequence of actions in time. Thus the physician makes no attempt to use the second attention and directly sense the significance of a patient’s symptoms. Instead he perceives them only as diagnostic signs of a standard disease pathology – a perception shaped by the overall project of diagnosis, treatment and ‘cure’. The first attention is a mode of perception entirely determined by pre-established patterns of significance and sequences of action in time. Only with the second attention could the physician achieve true dia-gnosis – using soul-sensing to come to a direct and immediate knowledge (gnosis) of the soul dis-ease expressing itself through (dia-) the patient’s symptoms. The physical body is a sensory image of the soul. The soul-body, unlike the physical body, does not have localised sense organs. But our soul-body as a whole is the psychical instrument or organon with which we can use our sensory image of another to directly sense their soul– seeing and feeling its unique physiognomy and physiology. Because of this, soul-sensing is the most important medium of soul-diagnosis and healing - as well as being the basic instrument of soul-scientific research, enabling us to explores the aware inwardness or soul of all bodies, human and non-human.

The most fundamental scientific ‘fact’ is not the objective existence of a universe of bodies in space-time but our subjective awareness of this universe.

This awareness can no more be regarded as a product of any objective phenomena than can our awareness of dreaming be regarded as a product of any phenomena we dream of.

‘Soul-science’ defines ‘soul’ as awareness. To understand the true nature of the soul however, means recognising that awareness has a non-local or field character.

By virtue of its field character, human awareness cannot be a property or product of any localised phenomena (e.g. the human body or brain) that we perceive within our own awareness field.

Fundamental reality consists of awareness fields, not matter or energy fields.

Non-local fields of awareness are the very condition of perception of any localised ‘object’ by a localised centre or ‘subject’ of consciousness.

The ‘body’ of a phenomenon is its bounded outwardness. The ‘soul’ of a phenomenon is its aware inwardness, an inwardness that has an unbounded or field character.

Awareness has its own innate sensual field-qualities of shape and substantiality, mass and density, light and gravity, warmth and coolness, colour and tone.

These soul qualities form themselves into those field-patterns or gestalts of sensory qualities that make up our perceptual world or ‘camouflage reality’ (Seth).

We can only truly understand a specific sensory phenomenon such as warmth by learning to experience it as the physical expression of a soul quality – in this case the quality of soul warmth.

We can only truly understand ‘objective’ physical phenomena such as warmth, light and gravity, space and time, mass and density etc., through the soul qualities that lie behind them – by subjectively exploring the sensed lightness and gravity, spatiality and temporality, shape and substantiality of our own awareness.

Every soul perceives reality according to its own specific field-pattern of awareness, which shapes its own perceptual world or patterned field of awareness.

Physical-scientific models of the structure and dynamics of phenomena are metaphors of the psychical structure and dynamics of the soul – they attempt to give verbal, diagrammatic or mathematical expression to underlying field-patterns and dynamics of awareness.

Evolving scientific models of the atom, cell, planet and solar system are evolving scientific metaphors of the structure and dynamics of the soul as a ‘self’ – a psychical structure with its own central nucleus, core, or stellar centre.

The phenomena investigated by physical-scientific research are ‘camouflage’ realities shaped by our own current human field-patterns of awareness. These field-patterns of awareness have evolved - they are not shared by other species and were not shared by

earlier civilisations, both of which quite literally perceive(d) the earth and cosmos in ways we no longer experience or understand.

It is the current, limited field-patterns of human awareness that find expression in both our perceptual world and in the scientific and mathematical concepts used to understand that world.

Mathematics, as we know, cannot prove itself – for it has a subjective or intuitive basis. But the more intuitively close a physical-scientific or mathematical model is to the psychical reality it represents, the more effective it will prove in accounting for and technologically manipulating the camouflage reality it describes.

Technologies developed from the physical sciences do not ‘prove’ the truth of those sciences, for these very technologies are manipulations of camouflage realities.

When a so-called ‘Mars lander’ lands on the planet Mars, what is happening is that a camouflage technical instrument is landing on a camouflage planet and probing its camouflage reality.

Direct psychic exploration of different planes of awareness will give rise to new, more accurate scientific models of the physical phenomena they find expression in, and allow the birth of new technologies.

‘Soul’ – awareness – has its own sub-atomic, atomic, molecular, cellular, inorganic, organic, planetary, stellar and cosmic dimensions.

The human soul not only has the dimensions of a cellular body – the human physical body. It also has trans-human and trans-physical dimensions – the dimensions of a planetary, stellar and cosmic body.

‘The body is an awareness’ (Castaneda). The physical body is the soul as a cellular body of sensory awareness. The soul body is the soul as a body of sensual awareness – made up not of cells but of sensual qualities of awareness as such.

The soul body has the characteristics of a warmth body or body of soul warmth, a light body or body of soul light and colour, an electromagnetic body or body of soul electricity and magnetism, and a gravitational body or body of soul gravity.

The physical body is the soul body perceived from without, as a bounded sensory object in space. The soul is unbounded inwardness of the physical body, connecting us to the aware inwardness of every other body and leading into countless inner spaces and planes of awareness.

Physical-scientific research makes use of the physical body of the scientist and extends this body through technical instruments. The principal ‘instrument’ (Greek organon) of research that is employed in soul-scientific research is not the physical body or technical instruments but the psychical organism or ‘soul body’ of the researcher.

The geophysical planet is a camouflage reality concealing countless planes of reality. Soul-science alone allows us to explore all those inner planes of awareness that form part of our planetary soul body. It will allow us to discover countless hitherto unexplored continents, civilisations, species and sciences of soul.

We are only aware of our self as a whole to the extent that we are aware of our body as a whole.

Without feeling our own self and body as a whole, we cannot feel the whole-body – and whole self – of another person.

Without being in touch with our self and body as a whole, we cannot touch the whole-body – and whole self – of the other with our feeling awareness.

Whole-body awareness is a healing principle because all disease arises from the ‘dis-ease’ of ‘not feeling ourselves’ – not feeling our selves and body as a whole.

‘Feelings’ are something people ‘have’ - that they ‘experience’ or seek to express in words. But ‘to feel’ is a verb, and ‘feeling’ is something we do. The second attention shifts our focus from the feelings that we or others are experiencing to how we are feeling them – the specific way we sense them in our bodies and/or the bodily signs through which we sense them in others.

The second attention allows us to use our whole-body sensing of another person’s body not only to pick up ‘signs’ of particular feelings they might be experiencing but to feel them. What that means is that we ourselves begin to feel and sense the way another person is currently feeling and sensing themselves.

The movement from the first attention to the second attentions takes us from what we feel to how we sense it – its sensory qualities.

The movement from the second attention to the third attention takes us from how we feel or sense and experience it to how is makes us feel – how it affects our overall sense of who we are.

The Third Attention is not attention to any localised sensory experience of ourselves of others. Instead is attention to our own or other people’s overall sense of self – the way we are feeling ourselves as a whole, or others are feeling themselves as a whole. The way we or others feel themselves is not characterised by any localised thoughts, emotional feelings or sensations but by an overall ‘mood’ or ‘feeling tone’.

A mood no localised feeling or sensation but rather a basic tone of feeling that permeates our awareness as whole, colouring our entire experience of ourselves, other people and the world. A particular sensory experience might put us into a certain mood. Alternatively it can be seen as the localised experience of that overall mood or feeling tone.

We can experience voice tones as having many different sensory qualities - warmth or coolness, brightness or darkness, sharpness or dullness, lightness or heaviness or roughness or smoothness, hardness or softness, flatness or depth, speed or slowness.

Similarly, we can experience our own or other people’s overall feeling tone as having different qualities. These are not sensory qualities but they are still sensual qualities.

The felt tone – not only of someone’s voice but of their thoughts and emotions, their movements and gestures, facial expressions and looks – even the way they dress – is the bridge between sensory qualities and soul-qualities.

Feeling tone is the bridge between our own or other people’s sensory experiencing and the sensual qualities of awareness that find expression in it.

We cannot sense the soul of another and its qualities unless we can sense our own soul and its qualities.

If we cannot feel our own warmth or coolness of soul we cannot sense another person’s warmth or coolness of soul. If we cannot feel our own lightness or heaviness of mood in a sensual way we cannot sense the lightness of heaviness of another person’s mood.

We cannot sense our own soul and its qualities of awareness except in a sensual way – as qualities of warmth or coolness, brightness or darkness, lightness of heaviness, density or diffuseness, sharpness or dullness etc.

All sensual soul-qualities have a spatial dimension.

Thus soul warmth or coolness goes together with a sense of closeness or distance to others. Brightness of mood goes together with a sense of expansion. Darkness with a sense of ‘introversion’ – of awareness being inwardly rather than outwardly focussed. Lightness of soul is an upward movement of awareness. Heaviness a downward movement.

All ‘e-motions’ are ultimately the expression of ‘in-motions’ – spatial motions of awareness. Hence we speak of the ‘ups’ and ‘downs’ of our emotional life, of feeling elevated or de-pressed, being dragged down or pulled up, feeling ‘withdrawn’ or ‘expansive’, ‘centred’ or ‘grounded’, ‘beside ourselves’ or ‘spaced out’.

Awareness does not only have its own innate sensual qualities. In particular, it also has its own sensed shape and substantiality. Together these give the soul its own innate bodily character.

That is why, aside from the Three Attentions, and the Third Attention in particular, it is the experience of the soul as a body in its own right - one with its own changing spatial dimensions and substantiality - that is of most importance in soul-sensing.

The soul-body is essentially an awareness body – a body shaped by the spatiality of our own awareness and made up of sensual qualities of awareness, including the sensed substantiality of our awareness – its elemental qualities of airiness, fluidity or solidity, density or diffuseness, compactness or expansion.

The physical body can be seen not just as a cellular body, but as a neuro-electrical body, a chemical body, a molecular and genetic body, a sub-atomic or quantum body, so does our soul have many different bodily dimensions or ‘bodies’.

The physical body is the soul as a sensory body - the body of our outer sensory awareness. But the soul also exists as a body of spatial awareness that includes the spaces of awareness we feel inside our physical body. Similarly, the soul exists as a body of inner soul warmth or soul light – the warmth or light of our awareness. It also exists as a body of inner colour and sound – soul sounds and soul colours.

Only through familiarisation with all these bodily dimensions and qualities of our own soul can we use them as means of sensing, resonating with and healing the soul-bodies of others.