The Living Creation by D. Conterno (2026)

A Bundle’s Spiritual Testament
A vision of energy, information, consciousness and true silence

A note before reading

What follows is a vision. It grows from contemplation and from lived experience. It is not offered as a scientific claim. Where I borrow from the great teachers, I name them. Where science points in a similar direction, I say so. I also say where the science stops. Please read slowly. Test every line against your own seeing. In the end, that is the only test that matters.

 

I. The sea of awareness

All creation rests on a background that can be called nothingness or fullness. Some call it the sea of awareness. From this sea rises a creation of energy and information, alive with awareness.

The phrase comes to us through the writer Carlos Castaneda. He wrote of ‘the dark sea of awareness’ and attributed the idea to the shamans of ancient Mexico (Castaneda, 1998). I must be honest about this source. Many critics regard Castaneda’s books as fiction rather than fieldwork. Richard de Mille went as far as to call them an anthropological hoax (McGrath, 1993/2026). I keep the image because it is true to my own experience. I do not offer it as proven shamanic history.

The image does not stand alone. Many traditions point to the same ground. The Tao Te Ching speaks of something that has no name. It calls this nameless reality the originator of heaven and earth. It compares the Tao to the emptiness of a vessel (Laozi, 1891). The emptiness is not a lack. It is what makes the vessel useful.

The Upanishads speak of the same ground as fullness. A peace invocation found in the Isha and Brihadaranyaka Upanishads says that this is full and that is full (Hindu Blog, n.d.). From the whole, the whole comes forth. When the whole is taken from the whole, the whole remains (Shlokam, n.d.). Nothing is ever lost from the sea.

The Heart Sutra joins the two words together. In one translation it says, ‘Form is empty; emptiness is form’ (The Heart Sutra, 2019). Nothingness and fullness are not two. They are one ground, seen from two sides.

Even physics has found that empty space is not truly empty. Quantum theory describes the vacuum as full of energy fluctuations. Pairs of particles flash into being and vanish again. One physicist described it as ‘a boiling sea’ of such pairs (Yiu, 2017). This is a statement about physical energy. It is not a proof of awareness. Yet I find it moving that science also reaches for the image of a sea.

So, the sea is neither nothing nor something. It is the ground. Every wave of creation rises from it. Every wave returns to it. No wave is ever separate from the sea.

II. A creation of energy and information

We are living in a creation made of energy and information. The two are not strangers. Energy carries information. Information gives energy its shape. One without the other would be either noise or nothing.

Energy and information organise themselves. Nobody instructs them. Nobody holds a blueprint. They gather and they cluster. In doing so, they form what I call bundles of energy and information. While they live in the physical world, these bundles grow in complexity over immense spans of time.

I picture it like this. Dust gathers into stars. Around a young star, a planet takes form. On that planet, chemistry becomes what many people call life. Life becomes a forest. In time it becomes a tiger and a human being. Each step is a bundle of greater richness. Each step carries more information than the one before.

Science has noticed something that resonates with this. In 1977, Ilya Prigogine received the Nobel Prize in Chemistry. He was honoured for his work on dissipative structures. His theory holds that orderly and stable systems can arise from more disordered ones. This can happen long before a system settles into equilibrium (Nobel Prize Outreach, n.d.). Order is not always imposed from outside. Sometimes it emerges from within.

The physicist John Archibald Wheeler went further. In 1989 he proposed an idea he called ‘it from bit’ (Popova, 2016). He suggested that every physical thing may draw its meaning from information. Wheeler offered this as a working hypothesis. It is not settled science. Yet it speaks to what I sense. Information may not be a passenger in creation. It may be woven into its very fabric.

Pierre Teilhard de Chardin was a Jesuit priest and a palaeontologist. He proposed a law that links complexity and consciousness (Teilhard de Chardin Attempts, n.d.). As matter becomes more complex, consciousness increases. As consciousness increases, it encourages matter to become more complex still (Duffy, 2019). Teilhard’s law belongs to philosophy more than to physics. Still, it describes the movement I feel. To me, creation is not simply winding down. It is waking up.

III. Awareness as a quality of energy

Here is the heart of my vision. Awareness is the starting quality of energy. It is not something added late in the story. It is not a prize that only brains can win. Wherever there is energy, there is awareness. Every bundle of energy and information carries it. Together with energy and information, awareness forms the triangle of creation.

This view has a name in Western philosophy. It is called panpsychism. The Stanford Encyclopedia of Philosophy describes it as the view that mentality is fundamental and found throughout the natural world. The entry traces a long history in both Eastern and Western thought. It also notes a recent revival among analytic philosophers (Goff et al., 2022). Contemporary defenders rarely claim that particles think. They claim instead that a very basic form of experience goes all the way down. That is close to what I mean.

Honesty matters here. Panpsychism remains a minority position. Its critics raise serious objections. The hardest asks how many small awarenesses could combine into one larger awareness. Philosophers call this the combination problem (Goff et al., 2022). I hold my vision with that question open. I return to it below.

The Bhagavad Gita offers an image I treasure. Krishna tells Arjuna that everything rests in him, like beads strung on a thread (Bhagavad Gita 7.7, n.d.). The beads are many. The thread is one. The thread is rarely seen. Yet without it there would be no necklace. For me, awareness is that thread. It runs through the electron and the oak. It runs through the tiger and through you.

IV. The triangle of creation

Let me stay with this triangle a little longer. Energy is one corner. Information is the second. Awareness is the third. None of them stands alone. Each one needs the other two. Remove one corner and the triangle collapses.

Energy without information would be formless. Information without energy would have nothing to carry it. Both without awareness would form a creation that nothing ever knows.

Each side of the triangle has an echo in science or philosophy. These echoes are not proofs. They are signs that others are looking in the same direction.

The first side joins energy and information. In 1961, Rolf Landauer proposed that erasing information always releases a minimum amount of heat. In other words, information has a physical cost (Researchers Prove Landauer, 2012). In 2012, a team of physicists tested this in the laboratory. They used a tiny glass bead held by laser light as a one-bit memory. The heat released matched Landauer’s prediction. Their results appeared in Nature (Bérut et al., 2012). Energy and information are bound together. You cannot change one without touching the other.

The second side joins information and awareness. The neuroscientist Giulio Tononi proposed integrated information theory. It links consciousness to a measure of integrated information called phi. A system is conscious when the whole holds more integrated information than its parts. The theory implies that consciousness is far more widespread than we assume. This brings it close to panpsychism (Goff, 2023).

I must again be honest. The theory is fiercely debated. In 2023, more than a hundred researchers signed a letter calling it pseudoscience (Goff, 2023). In 2025, a large study tested it against a rival theory. The two camps designed the test together. The results supported some predictions of both theories. They also challenged key claims of each (Ferrante et al., 2025). The question remains open. Still, the direction is striking. A serious scientific theory places information at the root of awareness.

The third side joins awareness and energy. It is the oldest side, and the most mysterious. Physics tells us how matter behaves. It does not tell us what matter is in itself. Bertrand Russell and Arthur Eddington saw this gap in the 1920s. Some philosophers now suggest that the inner nature of matter may be consciousness. This view is called Russellian monism (Goff et al., 2022). Teilhard de Chardin spoke in a similar way of the ‘within’ of matter (Teilhard de Chardin Attempts, n.d.).

In my own words, energy is awareness seen from the outside. Awareness is energy known from the inside. Information is the pattern they share.

So, the triangle holds. Energy carries information. Information gives awareness its content. Awareness knows energy from within. The three move together as one. This is the dance of creation, long before any human joins it.

V. One consciousness, many pockets

If awareness is a quality of energy, what then is consciousness? I see consciousness as the totality. It is all energy and all information, taken together. It is the mind of creation.

Consciousness is the Mind. It is the playground of creation. Yet it is not a stage that stands apart from the play. It is the play itself. Creation does not happen inside consciousness as a fish swims inside a tank. Creation is consciousness, moving and knowing itself.

Within this one consciousness, related bundles gather. They form pockets of information. There is a human consciousness. There is a tiger consciousness. There is an oak consciousness. There is even an electron consciousness. These are not separate minds sealed in separate boxes. They all exist within the same overall consciousness.

What distinguishes them is scope. Each pocket is delimited by the range of information it holds. Human consciousness holds the information of human experience. Tiger consciousness holds the information of tiger experience. The boundaries are real. Yet they are boundaries of scope, not walls of separation.

This is why human consciousness cannot live in the same ‘place’ as tiger consciousness. We cannot inhabit the tiger’s world from the inside. Our information is too different. Yet communication remains possible. A human can reach towards the tiger. The tiger can reach towards the human. Many people sense this when they truly meet the eyes of an animal.

Some philosophers have arrived at a similar picture by another road. Instead of building the whole from tiny parts, they begin with the whole. This view is called cosmopsychism. Its minimal claim is that the universe itself is conscious. Most of its defenders are drawn to it because it seems better placed to meet the combination problem (Goff et al., 2022). I find this close to my own sense. The totality comes first. The pockets arise within it.

Krishnamurti made a striking observation about the human pocket. In a statement written in London in October 1980, he wrote that the content of our consciousness is common to all humanity. He argued that individuality is largely surface. It is the name and form we carry. It is the culture we absorb from tradition and environment (Krishnamurti, 1980). As I read him, there is a shared human field. Your fear is not only yours. My hope is not only mine. Both arise in a pocket of consciousness that we all share.

The Buddhist tradition offers another explanation. It is called Indra’s net. It comes from the Avatamsaka Sutra and is central to the Huayan school of Chinese Buddhism. Imagine a net stretching endlessly in every direction. At each knot hangs a jewel with many facets. Each jewel reflects every other jewel. It also reflects all their reflections (Minichiello, n.d.). Each pocket of consciousness is such a jewel. Each holds the whole, seen from its own angle.

Just think of a hologram. A laser-recorded hologram can be cut into pieces. Light a small piece and you do not see a fragment of the scene. You see the whole scene, as if through a smaller window (LitiHolo, 2019). Everything is contained in the part.

The physicist David Bohm drew deeply on this image. He used the hologram to illustrate what he called the implicate order. In that order, the whole is enfolded in each region. Bohm wrote that ‘each part of the hologram contains the whole object’ in a certain sense (Bohm, n.d.). Bohm also spent years in dialogue with Krishnamurti. Their conversations were published in 1985 as The Ending of Time. They explored the roots of human conflict and the fragmented mind (Krishnamurti Foundation Trust, n.d.-a).

For me, each pocket of consciousness is a piece of that hologram. The human pocket holds the whole creation, seen through a human window. The tiger pocket holds the same whole, seen through a tiger window. This is why communication between pockets is possible. Each one already carries the other within it.

Thich Nhat Hanh gave this vision a beautiful word. He called it interbeing. He invited us to look deeply at a sheet of paper. Within it, we can see the cloud that brought the rain. We can see the rain that grew the tree. Without the cloud, there could be no paper. So, the cloud and the paper inter-are (Thich Nhat Hanh, as cited in Center for Action and Contemplation, 2021).

The Bhagavad Gita points to the same seeing. It describes one whose mind is harmonised by yoga. Such a person sees the Self abiding in all beings. Such a person also sees all beings in the Self (Bhagavad Gita 6.29, n.d.).

A word about the word ‘bundle’. I did not choose it by accident, it just felt right, even though I could have called it a process which, I feel, is also correct. The Scottish philosopher David Hume has described the human mind as ‘a bundle or collection of different perceptions’ (Hume, 1739–1740/2003). Long before Hume, the Buddha taught that what we call a self arises from five aggregates. These aggregates are sometimes called heaps. Writers often compare Hume’s bundle theory with this Buddhist teaching of no-self (Paine, 2019).

The Buddha would add one vital point. A bundle is not a fixed thing. It is a process. He expressed this in a few simple words: ‘When this is, that is’ (Bodhi Sutta, n.d.). Each bundle arises because of conditions. When the conditions change, the bundle changes too. So, when I speak of bundles, I do not mean solid objects. I mean living patterns. They are always in motion. They are always in relationship. They are indeed processes.

VI. Everything is alive

All of this matters for one reason. If awareness is a quality of energy, then everything in creation is alive. Nothing is merely dead matter. The stone is alive in its own way. So is the river. So is the wind.

What follows comes from my own experience. I cannot prove it to a sceptic. I share it as a witness, not as a scientist.

Most bundles have no physical form in our realm. They exist in realms of their own. Some bundles grow complex enough to become entities. In their interactions with humans, these entities can be positive or negative. There can be communication between their groups and ours. At times there can even be interaction in the physical world.

Yet all bundles are exposed to complex bundles of pure energy. Healers and others draw on these in their practices. These bundles are not tools. They are partners. Everything that follows depends on understanding this.

The Buddhist scriptures also speak of beings in other realms. One discourse tells of a monk who longed to know where the elements of matter finally cease. He climbed through the realms of the devas, asking each group in turn. Each group sent him higher. At last, he reached the Great Brahma, who claimed to be all-powerful. Yet Brahma took the monk aside and admitted that he did not know. He sent the monk back to the Buddha (Kevatta Sutta, 1997).

I find this story wise. Within it, these beings are real. They are also powerful. Yet their power does not give them understanding. Power and wisdom are not the same thing. This brings me to the most practical part of my vision.

VII. Collaboration, not power

We live in an interactive creation. Every bundle touches others. In such a creation, the idea of power makes little sense. This is especially true in healing practices. There, power is utterly irrelevant. Only collaboration prevails.

A healer does not command energy. A healer invites it. A healer does not own the result. A healer takes part in it. Healing arises from the relationship between bundles. It does not arise from the will of one bundle imposed on others.

The acquisition of power is the great mirage. So is the sense of owning a gift. Many healers suffer from this mirage. So do many teachers and leaders. It is seductive because it promises control. Yet creation does not run on control. It runs on relationship. Sooner or later, the mirage disappoints.

The great teachers saw this clearly. A householder once asked the Buddha to let a monk display psychic powers. He hoped this would deepen the faith of his town. The Buddha refused. He refused three times. He explained that such displays carry real drawbacks. He said he felt disgust towards the miracle of psychic power. He praised instead what he called the miracle of instruction. This is guidance that shows a mind where to direct its thought and what to let go of (Kevatta Sutta, 1997). The Buddha did not deny that such abilities exist. He refused to make them the point.

Patanjali gave a similar warning in the Yoga Sutras. He described many extraordinary powers. He then cautioned that they are obstacles to samadhi, the deep absorption of meditation. Only to the outward-turned mind do they look like achievements (Satyori, n.d.).

Krishna teaches the deeper principle in the Bhagavad Gita. He tells Arjuna that he has a right to perform his actions. He has no claim on their fruits (Bhagavad Gita 2.47, n.d.). For a healer, this changes everything. You give yourself fully to the act. You release the outcome. The outcome belongs to the whole, not to you.

The Tao Te Ching says the same through the image of water. Water benefits all things. It settles in the low places that people dislike. It does not strive against them. For this reason, its way is close to the Tao. Elsewhere the text says that the Tao nourishes all things without claiming them. It presides over all without controlling them (Laozi, 1891).

The Isha Upanishad draws the moral conclusion. It speaks of a person who sees all beings in the Self. That person also sees the Self in all beings. It says that such a person no longer hates anyone (eSamskriti, n.d.). Collaboration grows naturally from that seeing. One does not try to dominate what one recognises as oneself.

Krishnamurti lived this teaching. He was made head of the Order of the Star in the East. The Theosophical Society had founded it in 1911 to proclaim the coming of a World Teacher. On 3 August 1929, he spoke at the annual camp in Ommen in Holland. Some three thousand members were present. He dissolved the Order before them. He declared that ‘Truth is a pathless land’ (Krishnamurti Foundation Trust, n.d.-b). He refused to become anyone’s master. He refused the power that was offered to him.

The Buddha gave the same freedom to the Kalama people. He told them not to accept a teaching merely because of tradition or scripture. He told them not to accept it merely because the teacher was their own. They were to know for themselves what leads to welfare and happiness. They were to weigh this against the praise of the wise (Kalama Sutta, n.d.).

Collaboration is what remains when the mirage of power dissolves. It is humbler than power. In my experience, it is also far more alive.

VIII. The dance

In the midst of creation, a single bundle can dance. It can dance with bundles that are not human. It can dance with energies that have no name in our language. It can interact with them. It can invite them to heal. It can also ask them to help remove non-physical bundles that interact negatively with a human. Inter-dimensional beings (IDBs) are one example.

Notice the word ‘invite’. A dance is not a command. Nobody leads a true dance by force. Each partner listens. Each partner responds. The movement belongs to neither of them. It belongs to the dance.

The dance is possible because we already inter-are. We are not strangers trying to break into one another’s worlds. We are pockets of one consciousness. We reflect one another like the jewels of Indra’s net. The dance is simply relationship made conscious.

Krishnamurti taught that truth is found through the mirror of relationship. It is not found through technique or dogma (Krishnamurti, 1980). The dance is that mirror. In meeting another bundle, we meet ourselves. In meeting ourselves honestly, we become able to meet another.

IX. Releasing negative bundles

Healing often takes the form of release. Sometimes a negative bundle attaches itself to a person. It may be an inter-dimensional being. It may be a knot of heavy energy with no clear identity. Either way, it does not belong where it is. Healing then means helping it to leave.

How this is done matters as much as whether it is done. The true healer does not fight. Fighting is a form of power, and power feeds the mirage. The true healer invites the help of positive bundles. The healer stays steady and clear. The release happens through collaboration.

Even a negative bundle deserves compassion. It too is a pocket of the one consciousness. It may be lost or confused. Release is kinder when it is offered as a way home. It is also cleaner than an expulsion.

The Buddhist tradition tells a story that I love. A group of monks went to meditate in a forest during the rainy season. The tree deities there were unhappy and tried to frighten them at night. The monks asked the Buddha for help. He did not give them a weapon. He taught them the discourse on loving-kindness. The monks returned and practised loving-kindness. The deities grew calm and let them meditate in peace (Karaniya Metta Sutta, 1999).

Living shamanic traditions say something similar. The Foundation for Shamanic Studies teaches extraction healing for what it calls spiritual intrusions. The practitioner works with helping spirits as partners (Foundation for Shamanic Studies, n.d.-b). Its training in depossession stresses compassion. It also describes negotiating with an influencing spirit to obtain its permission (Foundation for Shamanic Studies, n.d.-a). Permission and compassion, not force. That is collaboration in its purest form.

Release also needs silence. A frightened healer only adds more noise. A silent healer becomes a clear channel.

Yet there is a gate to this marvel. Without passing through it, the dance and the release remain only ideas.

X. True silence

The gate is true silence. Only through true silence can one bundle truly reach another.

What is true silence? It is not merely the absence of sound. A busy street can hold true silence. A silent retreat can be full of inner noise. True silence is the stillness that remains when the mind stops grasping.

True silence comes naturally. It is never enforced. Many gurus and meditation teachers will tell you otherwise. They will hand you a technique. They will promise silence as a reward for effort. But silence that is manufactured is not silence. It is only a quieter form of noise.

Krishnamurti saw this with great precision. He wrote that ‘the mind’s attempts to reach silence are still part of noise’ (Krishnamurti, n.d.-b). In another passage he described a silence in which meditation happened without effort. No one was meditating. Thought was not chasing any goal (Krishnamurti, n.d.-b).

So, when does true silence come? It comes when a bundle frees itself from conditioning. It comes when fear loosens its grip. It comes when desire and expectation fall away. Then silence is not achieved. It is simply what remains.

The great traditions agree on this, though each says it in its own way.

In the Bhagavad Gita, Krishna describes the person of steady wisdom. Such a person has given up all the desires of the mind. Such a person finds contentment in the Self alone (Prabhupada, n.d.). In his commentary on this verse, Prabhupada adds that such desires cannot be stopped artificially. For him, they subside of their own accord when the mind is absorbed in devotion to Krishna (Prabhupada, n.d.). My own word for that absorption is silence.

The Buddha named craving as the origin of dukkha. The word is often translated as suffering or stress. He described its ending as the letting go of that very craving (Dhammacakkappavattana Sutta, n.d.). The Buddha did teach a path of practice. Yet the ending he pointed to is a release, not a conquest. One does not seize freedom from craving. One lets go into it.

The Tao Te Ching says that the excellence of the mind lies in ‘abysmal stillness’ (Laozi, 1891). Here, abysmal carries its older sense of bottomless. Such stillness is not built. It is found. In that bottomless stillness, the bundle touches the sea of awareness once more.

Krishnamurti offers one more key. He spoke of the moment when the observer realises that the observer is the observed. He said that the observer then ceases to act upon the observed (Krishnamurti, 1969/n.d.-a). In my reading, this is where inner conflict ends. It is very close to what I call true silence. The bundle stops dividing itself from what it meets. It stops pushing and pulling. In that stillness, the boundary between pockets becomes permeable. Communication becomes possible.

XI. The gate to the unknown

True silence is the gate to the unknown.

The known is everything we have gathered. It is memory and belief. It is technique and identity. It is every image we hold of ourselves and of the world. The known is useful. It builds bridges and grows food. Yet it cannot open the gate. It can only stand in front of it.

One of Krishnamurti’s best-known books carries this very idea in its title: Freedom from the Known (Krishnamurti, 1969/n.d.-a). The title says it all. The unknown cannot be reached by adding more knowledge. It opens when the grip of the known is released.

This is why Krishnamurti insisted that no path leads to Truth. No guru can carry you there. No organisation can hold the door open. And yet the gate is never locked. It opens by itself when we stop forcing it.

So, I offer you no method. I offer you an invitation. Look at the oak outside your window. Look at the tiger that still lives in the eyes of a cat. Feel the hum of energy in your own hands. Each one is a bundle of energy and information. Each one is aware in its own way. Each one belongs to the one consciousness that is creation itself.

Then be still. Do not force it. Do not reach for a technique. Simply let the conditioning fall. Let fear and desire rest. Let expectation go. When silence comes, it will come as a guest. You will not have summoned it. You will only have made room.

And in that room, the dance begins.

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