While living in Guangzhou China, a Chinese friend and I arranged
a visit to Lhasa Tibet. His mother is Buddhist Chinese and I have
always been curious of the spiritual bounty that may lie in the
shadow of Everest. The people are quite friendly and self
sufficient, although in western terms they would be considered
improvised.
We were invited to tour the summer palace of the exiled Dali lama.
We entered the court yard of a small home made of local brick
and mortar. The roofs of buildings and homes in Tibet are
traditionally flat, and atop the roof, a vicious guard dog appeared
barking, growling, and snapping at our heads. A monk guided my
companion and I into the home as we both squatted down low to
avoid the angry dog.
The inside had been maintained exactly as young monk had left it
with all the 1950 relics still decorating the interior. We were taken
to the Dali lama’s bedroom and shown a large mural on the east
wall said to be thousands of years old. The Tibetan guide pointed
to the mural and began telling us a Buddhist story in Mandarin
Chinese he called The Story of the Monkey Peoples. He went on
to say that the mural was a representation of the beginning of the
world—a Buddhist cosmology. I thought this odd because I had
been told that the Buddhist tradition rejected these things.
The mural was a story board arrangement starting at the top and
working around to the bottom which told the story of the Monkey
Peoples who were believed to be the ancestral roots of mankind.
One day, the Monkey Peoples came upon a group of visitors from
another world. They were of such beauty they startled the Monkey
Peoples so they kept their distance in the thick trees nearby.
The mural showed a group of people that would not be uncommon
today; however, they glistened of white skin and blue eyes- I would
say spirit-like or angelic. It was not long for the Monkey Peoples to
understand the group to be lost and out of compassion, they
came to their aid.
The guide went on to say that these beings had no way to return
to their home; wherever that could be, he did not say. The monkey
peoples befriended the group and in exchange for food and
shelter, the visitors taught the monkey peoples how to read and
write and use arithmetic to their advantage. The castaways also
introduced the Monkey Peoples to applied science and as time
went on, they reluctantly came down from their tree top dwellings
and milled lumber from their primitive dwellings to build shelter of
boards and sticks on the ground.
In the spring of the following year, an illness (directly translated a
virus) came upon the visitors and each died of the sickness which
was the first disease ever known by the Monkey Peoples. The
Monkey peoples were not affected by this disease, and one
member of the marooned group, a young women, survived yet all
the others of her kind passed away.
She mourned for her lost love ones - day in and out. The Monkey
Peoples could not bear her sadness and did everything to lessen
her grief. She kept her distance, living alone at the edge of the
Monkey Peoples forest.
The Monkey Peoples built her a small home with a garden and did
everything they could to relieve her sadness but she isolated
herself for years in the hope that someone from her world would
one day come to her rescue. The loneliness drove her out of her
mind until one day she left her home and moved to the Monkey
Peoples village. There she became very happy finding friends and
she took her place in the community as a teacher of the arts such
as painting, sculpting, and music.
Over time, she befriended one of the male Monkey Peoples and
they lived together as a couple. They had many beautiful children
together which are believed to be the ancestral lineage of all
Tibetan people and the beginnings of civilization.
November 27, 1992 Lhasa Tibet
Gregory N. O’Dell
a visit to Lhasa Tibet. His mother is Buddhist Chinese and I have
always been curious of the spiritual bounty that may lie in the
shadow of Everest. The people are quite friendly and self
sufficient, although in western terms they would be considered
improvised.
We were invited to tour the summer palace of the exiled Dali lama.
We entered the court yard of a small home made of local brick
and mortar. The roofs of buildings and homes in Tibet are
traditionally flat, and atop the roof, a vicious guard dog appeared
barking, growling, and snapping at our heads. A monk guided my
companion and I into the home as we both squatted down low to
avoid the angry dog.
The inside had been maintained exactly as young monk had left it
with all the 1950 relics still decorating the interior. We were taken
to the Dali lama’s bedroom and shown a large mural on the east
wall said to be thousands of years old. The Tibetan guide pointed
to the mural and began telling us a Buddhist story in Mandarin
Chinese he called The Story of the Monkey Peoples. He went on
to say that the mural was a representation of the beginning of the
world—a Buddhist cosmology. I thought this odd because I had
been told that the Buddhist tradition rejected these things.
The mural was a story board arrangement starting at the top and
working around to the bottom which told the story of the Monkey
Peoples who were believed to be the ancestral roots of mankind.
One day, the Monkey Peoples came upon a group of visitors from
another world. They were of such beauty they startled the Monkey
Peoples so they kept their distance in the thick trees nearby.
The mural showed a group of people that would not be uncommon
today; however, they glistened of white skin and blue eyes- I would
say spirit-like or angelic. It was not long for the Monkey Peoples to
understand the group to be lost and out of compassion, they
came to their aid.
The guide went on to say that these beings had no way to return
to their home; wherever that could be, he did not say. The monkey
peoples befriended the group and in exchange for food and
shelter, the visitors taught the monkey peoples how to read and
write and use arithmetic to their advantage. The castaways also
introduced the Monkey Peoples to applied science and as time
went on, they reluctantly came down from their tree top dwellings
and milled lumber from their primitive dwellings to build shelter of
boards and sticks on the ground.
In the spring of the following year, an illness (directly translated a
virus) came upon the visitors and each died of the sickness which
was the first disease ever known by the Monkey Peoples. The
Monkey peoples were not affected by this disease, and one
member of the marooned group, a young women, survived yet all
the others of her kind passed away.
She mourned for her lost love ones - day in and out. The Monkey
Peoples could not bear her sadness and did everything to lessen
her grief. She kept her distance, living alone at the edge of the
Monkey Peoples forest.
The Monkey Peoples built her a small home with a garden and did
everything they could to relieve her sadness but she isolated
herself for years in the hope that someone from her world would
one day come to her rescue. The loneliness drove her out of her
mind until one day she left her home and moved to the Monkey
Peoples village. There she became very happy finding friends and
she took her place in the community as a teacher of the arts such
as painting, sculpting, and music.
Over time, she befriended one of the male Monkey Peoples and
they lived together as a couple. They had many beautiful children
together which are believed to be the ancestral lineage of all
Tibetan people and the beginnings of civilization.
November 27, 1992 Lhasa Tibet
Gregory N. O’Dell
Shape and forms of things seem to be adaptive to the world which
surrounds or affects a particular body. Certainly, this is true in a
sense but not necessarily. Objects are conditioned by the physics
of awareness, the higher law in which all lower laws must obey. A
sphere of emptiness envelopes all binary relations by way of
negation, limitation, or undefined schema- as all things that come
to be must already exist as an empty set of ideas (fig 24).
The phrase “empty set” represents the foundation of binary
calculations rooted in emptiness.. The laws of physics must obey
the primordial law of emptiness, the higher law of awareness.
Physics respond in a mathematical way each and every time here
now on awareness’ own accord; not necessarily as it appears or
as observed.
Not all intellectuals take this position, and many have made good
attempts explaining the physics of awareness. Although, they
seem to have different approaches, it matters not if we explore the
inner workings of the mind as an idealist, or trod a true
materialistic path. All persistent thinkers eventually meet in the
same conscious realization of this primordial substance; be it
called matter or mind stuff.
This immaterialist position called idealism, a claim that all objects
are actually ideas, makes good sense especially when operating
on multidimensional planes that are made up of those very ideas.
Of course, any rational idealist would border absurd to think it
possible to crash head on into a concrete wall without suffering
the effects of a Rock Hard Concrete Idea! It is equally absurd to
think that there exists something other than the mind. Where
would this substance come from?
Idealism solves many of the problems associated today’s scientific
separatism view which falsely presuppose the existence of two
separate worlds, the empirical outer universe and the mind.
We might consider our humble beginnings as the Big Bang of
Consciousness- no longer a subject object relation of rocks, dust,
gasses, and things, but the shadows of ever-expanding
awareness illuminating the dark unknown of our universe (figure
26 ).
surrounds or affects a particular body. Certainly, this is true in a
sense but not necessarily. Objects are conditioned by the physics
of awareness, the higher law in which all lower laws must obey. A
sphere of emptiness envelopes all binary relations by way of
negation, limitation, or undefined schema- as all things that come
to be must already exist as an empty set of ideas (fig 24).
The phrase “empty set” represents the foundation of binary
calculations rooted in emptiness.. The laws of physics must obey
the primordial law of emptiness, the higher law of awareness.
Physics respond in a mathematical way each and every time here
now on awareness’ own accord; not necessarily as it appears or
as observed.
Not all intellectuals take this position, and many have made good
attempts explaining the physics of awareness. Although, they
seem to have different approaches, it matters not if we explore the
inner workings of the mind as an idealist, or trod a true
materialistic path. All persistent thinkers eventually meet in the
same conscious realization of this primordial substance; be it
called matter or mind stuff.
This immaterialist position called idealism, a claim that all objects
are actually ideas, makes good sense especially when operating
on multidimensional planes that are made up of those very ideas.
Of course, any rational idealist would border absurd to think it
possible to crash head on into a concrete wall without suffering
the effects of a Rock Hard Concrete Idea! It is equally absurd to
think that there exists something other than the mind. Where
would this substance come from?
Idealism solves many of the problems associated today’s scientific
separatism view which falsely presuppose the existence of two
separate worlds, the empirical outer universe and the mind.
We might consider our humble beginnings as the Big Bang of
Consciousness- no longer a subject object relation of rocks, dust,
gasses, and things, but the shadows of ever-expanding
awareness illuminating the dark unknown of our universe (figure
26 ).
Indo-Aryan intrusions over the steppe into ancient Babylonia
around 3000 B.C., marks a significant shift from animism, the
adoration of nature, to religious patterns spirited by competing
views of nature and causality. Philosophical debate is rooted in
the earliest known textual expressions of the Rig-Veda and the
emergence of the Upanishads of Hindu Vedanta tradition known
as the Vedic Period. Over a span of two thousand years,
animism, the adoration of nature unfolded to a reverence of
Brahman, the nature of universal self (Indian xviii).
The Vedic Period or age of the Vedas, gave way to several
different ideologies such as Buddhism, Jainism, Savism, and
Vaisnavism. Many believe this shift from traditional Hinduism
was based on opposing claims of causality; identity- the nature
of self. The debate of identity and non-identity theorems is
evident throughout the Upanishads and historically
remembered as the life of Gautama the Buddha. Still at a much
latter date, a third position of ethnicity termed ‘Ren’, self as
community, developed from the teachings of Confucius which
complemented Buddhism and Daoism.
The latter Vedic Period of 300 BC to 600 B.C. is dominated by
two Sanskrit philosophical views; the traditional Brahman which
deals with the embodiment of the unconditional self, and
applied science, the birth of logic. The Upanishads migrates
from the idea of a superior ruler of many gods to monism, a
unified whole or universal self termed ‘Atman’. Logic developed
from competing theories of physical proofs accredited to
Kanada, author of the vaiseskika sutra.
The vaiseskika sutra adopts the atomic principle of immutable
atoms. The vaiseskika atomic view called padarthas is a six fold
classification of objects of experience: substance, quality
(attribute), activity, generality, particularity, and inherence
(p386). The contemporary Nyaya system of logic may be
based on the vaiseskika ideology which develops much later;
estimated to be two-thousand years old. Most Hindu schools of
thought accept the fundamental principle of Nyaya logic;
whereas, generality, particularity and inherence are logically
inferred; substance, attribute, and activity posses real objective
existence.
Kupperman explains that the Buddhist philosophy sees the
world as a “swirl of fragments, linked by causal relation and by
other associations (p 22).” Causality for the Buddhist is a set of
conditions such as striking a match must have the conditions
for striking and lighting the match; an action requires conditions
to act. In other words, the picture of things is a lighting up of a
particular combination of immutable atoms.
The term ‘anatman’ refers to the Buddhist rejection of the
traditional Hindu view, “Atman is Brahmin” the main theme of
the Upanishads. “The Dhammapada” a Buddhist text, rejects
“Atman” and the notion of a “real self” (Kupperman p 22).
Although both Hinduism and Buddhism show contempt to
egoism and individualism, nether denies the ego-self or a first
person view of the world. Joel Kupperman explains, “The
Dhammada” metaphysics is opposite to that of Hindu
philosophy. The ego-self does not exist in the absolute sense;
not some permanent thing. And second, the self is just a name
in the absolute sense, a convenient designation, in other
words, the term ‘self” is the name designated as psychotically
physical complex that exist in the absolute sense at the same
time.
The Vedic tradition is revived by Samkara a thousand years
later (788-820? A.D.) The Vedanta sutra chief commentators
are Samkara, Ramanuja, and Mafdhva. Samkara expresses in
his introduction of the Vendanta Sutra an identity claim of
undifferentiated consciousness unaffected by death of the
physical body. Samkara supports that reality self (Atman) is
existence, knowledge and bliss universal and infinite.
Conversely, non-identity of two properties as defined by Nyaya
logic would still require an abstract object. Samkara claims an
absolute identity between Brahman and the individual self- an
identity claim, the nature of self and it’s relation to the absolute.
Gregg Singlar explains, “Samkara repudiates the subjectivism
of the Yogacaras (Buddhist idealists). He also holds that the
world is non-existent. Our ignorance is born of a confusion of
the transcendental subject (Atman) with empirical existence
(anatman pg 507).”
Nevertheless, self-preservation takes precedence over any
other human activity; few philosophers would defend their lives
with an abstract theory especially when we consider what is
really me, what makes me me- the nature of self. Thomas
Hobbs’s would argue for freedom, an unrestrained will such as
the unbridled impulse that drove the Indo-Aryans over the
steppe bringing havoc to the biblical frontiers of the Tigris and
Euphrates Rivers. Conversely, a third concept of identity
blossomed in the Far East from the teachings of Confucius, a
concept of self-interest best served by serving others- the
nature of self (Ren) as community (li).
Confucius seems to think we should be concerned with what is
personally satisfying because a satisfying life is living in a
society or group (Ren) by way of ritual (Li). Social relations are
crucial with Confucius’s ethical methodology. Confucius
rejected the idea of morality as a set of rules or imperatives; if
ethics is Ren by way of Li, then he can not make a judgment on
another person’s behavior or say it is morally wrong to live in a
certain way.
Both ren and li are essential to Confucius ethical methodology;
‘Ren’ referrers to society (man plus others), and the term ‘Li’
referrers to ritual or custom. Confucius would say, ren is not
easy, ren is not far away, all you have to do is desire ren
(another person) be it a society or interpersonal relationship.
Confucisism can be argued as an identity claim in the absolute
sense here now. Causality for Confucius is an ethical concern
that leads to immortality- the nature of self in others!
Radhakrishnan and Moore, A Sourcebook in Indian Philosophy, Princeton University
Press, 1957
Kupperman, Joel Classic Asian Philosophy, Oxford U. Press, 2001
O’Dell, Gregory N. Anatomy of the Human Grey Body, Booksurge, Raleigh North
Carolina 2007
around 3000 B.C., marks a significant shift from animism, the
adoration of nature, to religious patterns spirited by competing
views of nature and causality. Philosophical debate is rooted in
the earliest known textual expressions of the Rig-Veda and the
emergence of the Upanishads of Hindu Vedanta tradition known
as the Vedic Period. Over a span of two thousand years,
animism, the adoration of nature unfolded to a reverence of
Brahman, the nature of universal self (Indian xviii).
The Vedic Period or age of the Vedas, gave way to several
different ideologies such as Buddhism, Jainism, Savism, and
Vaisnavism. Many believe this shift from traditional Hinduism
was based on opposing claims of causality; identity- the nature
of self. The debate of identity and non-identity theorems is
evident throughout the Upanishads and historically
remembered as the life of Gautama the Buddha. Still at a much
latter date, a third position of ethnicity termed ‘Ren’, self as
community, developed from the teachings of Confucius which
complemented Buddhism and Daoism.
The latter Vedic Period of 300 BC to 600 B.C. is dominated by
two Sanskrit philosophical views; the traditional Brahman which
deals with the embodiment of the unconditional self, and
applied science, the birth of logic. The Upanishads migrates
from the idea of a superior ruler of many gods to monism, a
unified whole or universal self termed ‘Atman’. Logic developed
from competing theories of physical proofs accredited to
Kanada, author of the vaiseskika sutra.
The vaiseskika sutra adopts the atomic principle of immutable
atoms. The vaiseskika atomic view called padarthas is a six fold
classification of objects of experience: substance, quality
(attribute), activity, generality, particularity, and inherence
(p386). The contemporary Nyaya system of logic may be
based on the vaiseskika ideology which develops much later;
estimated to be two-thousand years old. Most Hindu schools of
thought accept the fundamental principle of Nyaya logic;
whereas, generality, particularity and inherence are logically
inferred; substance, attribute, and activity posses real objective
existence.
Kupperman explains that the Buddhist philosophy sees the
world as a “swirl of fragments, linked by causal relation and by
other associations (p 22).” Causality for the Buddhist is a set of
conditions such as striking a match must have the conditions
for striking and lighting the match; an action requires conditions
to act. In other words, the picture of things is a lighting up of a
particular combination of immutable atoms.
The term ‘anatman’ refers to the Buddhist rejection of the
traditional Hindu view, “Atman is Brahmin” the main theme of
the Upanishads. “The Dhammapada” a Buddhist text, rejects
“Atman” and the notion of a “real self” (Kupperman p 22).
Although both Hinduism and Buddhism show contempt to
egoism and individualism, nether denies the ego-self or a first
person view of the world. Joel Kupperman explains, “The
Dhammada” metaphysics is opposite to that of Hindu
philosophy. The ego-self does not exist in the absolute sense;
not some permanent thing. And second, the self is just a name
in the absolute sense, a convenient designation, in other
words, the term ‘self” is the name designated as psychotically
physical complex that exist in the absolute sense at the same
time.
The Vedic tradition is revived by Samkara a thousand years
later (788-820? A.D.) The Vedanta sutra chief commentators
are Samkara, Ramanuja, and Mafdhva. Samkara expresses in
his introduction of the Vendanta Sutra an identity claim of
undifferentiated consciousness unaffected by death of the
physical body. Samkara supports that reality self (Atman) is
existence, knowledge and bliss universal and infinite.
Conversely, non-identity of two properties as defined by Nyaya
logic would still require an abstract object. Samkara claims an
absolute identity between Brahman and the individual self- an
identity claim, the nature of self and it’s relation to the absolute.
Gregg Singlar explains, “Samkara repudiates the subjectivism
of the Yogacaras (Buddhist idealists). He also holds that the
world is non-existent. Our ignorance is born of a confusion of
the transcendental subject (Atman) with empirical existence
(anatman pg 507).”
Nevertheless, self-preservation takes precedence over any
other human activity; few philosophers would defend their lives
with an abstract theory especially when we consider what is
really me, what makes me me- the nature of self. Thomas
Hobbs’s would argue for freedom, an unrestrained will such as
the unbridled impulse that drove the Indo-Aryans over the
steppe bringing havoc to the biblical frontiers of the Tigris and
Euphrates Rivers. Conversely, a third concept of identity
blossomed in the Far East from the teachings of Confucius, a
concept of self-interest best served by serving others- the
nature of self (Ren) as community (li).
Confucius seems to think we should be concerned with what is
personally satisfying because a satisfying life is living in a
society or group (Ren) by way of ritual (Li). Social relations are
crucial with Confucius’s ethical methodology. Confucius
rejected the idea of morality as a set of rules or imperatives; if
ethics is Ren by way of Li, then he can not make a judgment on
another person’s behavior or say it is morally wrong to live in a
certain way.
Both ren and li are essential to Confucius ethical methodology;
‘Ren’ referrers to society (man plus others), and the term ‘Li’
referrers to ritual or custom. Confucius would say, ren is not
easy, ren is not far away, all you have to do is desire ren
(another person) be it a society or interpersonal relationship.
Confucisism can be argued as an identity claim in the absolute
sense here now. Causality for Confucius is an ethical concern
that leads to immortality- the nature of self in others!
Radhakrishnan and Moore, A Sourcebook in Indian Philosophy, Princeton University
Press, 1957
Kupperman, Joel Classic Asian Philosophy, Oxford U. Press, 2001
O’Dell, Gregory N. Anatomy of the Human Grey Body, Booksurge, Raleigh North
Carolina 2007
| Metalanguage Metasanskrit: Metaphysical Identity Claim |
Ancient sphere sculptures are the most compiling archaeological
evidence that links causal shapes to human psyche. The sphere
is the shape of form, beauty in Itself; attractive to the eye,
magnetic to the soul. All things are shaped by a sphere of
influence from huge astronomical systems to the smallest atom or
monad.
Within multidimensional bodies such as the human and etheric
bodies all corresponding bodies nest. Likewise are own solar
system nest within the properties of the etheric and Atman planes;
Hence true idealism merges with materialism for there is no
separation between mind and body as all things nest within
Divinity the Hindu calls Atman.
The missing links of evolutionary changes are not present as man
seems to have hopped to earth toward the end of the last ice age.
No doubt evolutionary process that shape bodies play a major
role in the development of all biological entities; however the
shape of man has changed little since his appearance during the
Holocene epoch some 10,000 years B.C.
evidence that links causal shapes to human psyche. The sphere
is the shape of form, beauty in Itself; attractive to the eye,
magnetic to the soul. All things are shaped by a sphere of
influence from huge astronomical systems to the smallest atom or
monad.
Within multidimensional bodies such as the human and etheric
bodies all corresponding bodies nest. Likewise are own solar
system nest within the properties of the etheric and Atman planes;
Hence true idealism merges with materialism for there is no
separation between mind and body as all things nest within
Divinity the Hindu calls Atman.
The missing links of evolutionary changes are not present as man
seems to have hopped to earth toward the end of the last ice age.
No doubt evolutionary process that shape bodies play a major
role in the development of all biological entities; however the
shape of man has changed little since his appearance during the
Holocene epoch some 10,000 years B.C.
| Mysticism is the key to metaphysical techniques usually refereed to as magic. Mysticism has nothing to do with magic. Mysticism is a knowledge of the Devine or metaphysical realism- knowledge readily available to any situated knower. |
| The Minds Eye View |
This immaterialist position called idealism, a claim that all objects
are actually ideas, makes good sense especially when operating
on multidimensional planes that are made up of those very ideas.
Of course, any rational idealist would border absurd to think it
possible to crash head on into a concrete wall without suffering
the effects of a Rock Hard Concrete Idea! It is equally absurd to
think that there exists something other than the mind. Where
would this substance come from?
are actually ideas, makes good sense especially when operating
on multidimensional planes that are made up of those very ideas.
Of course, any rational idealist would border absurd to think it
possible to crash head on into a concrete wall without suffering
the effects of a Rock Hard Concrete Idea! It is equally absurd to
think that there exists something other than the mind. Where
would this substance come from?
Mysticism: 1. Belief in intuitive spiritual revelation- the belief
that personal communication or union with the divine is
achieved through intuition, faith, ecstasy, or sudden insight
rather than through rational thought
that personal communication or union with the divine is
achieved through intuition, faith, ecstasy, or sudden insight
rather than through rational thought
Mysticism: Encarta Dictionary: English (North America)
Microsoft Word Research
Microsoft Word Research
Mysticism: 2. a system of religious belief or practice that
people follow to achieve personal communication or union
with the divine
people follow to achieve personal communication or union
with the divine
| The short story moves quickly as the whispering a tale about Soul and a way to see it. The short story moves quickly as the reader hikes among a group of campers figure referred to as Jiva, the mask of Soul; guided along a well-beaten path to an the ancient archaeological site where many of the group press further into an abandoned mine shaft drilled deep behind a carved cliff figure referred to as Jiva, the mask of Soul; the site’s main feature. Those of the group who dare enter the cavern leave lit with Soul and try to carry its essence back to the story campground fundamentalist who stayed perhaps the skeptical pragmatist who might behind thinking the trip foolish. Jiva is for the spiritual minded or perhaps the skeptical pragmatist that might say, “If there Jiva there must be a way to see it.” The is a of Jiva is a spiritually uplifting story for the spiritually minded, children, or perhaps the skeptical pragmatist who might say, “If there is something called Soul, then there must be a way to see it.” The parable of many years, to a time he first conceived of Jiva the idea that the Divine and the world is a spiritually uplifting story about us is Soul for all who can read or be read to. .Author’s photograph above dates back many years, to a time he first conceived of the idea that the Divine and the world about us is but one reality. May I never, never, never forget. |
| MetaSanskrit 3 Minutes Google Server |
| Etheric Bodies Human Grey Body Part 5 of 6 Audio Book G N O’Dell |
| The Lighthouse Effect Human Grey Body Part 6 of 6 Audio Book |
Grey Alien Human Grey Body Part 1 of 6 Audio Book
| The Monkey Peoples |
 | |  | |  | |  | |  | |  | |  |
Imagine, if you will, that you have lost your keys to your
automobile at a most inopportune time with the worst (almost)
possible situation as the result. Your lower mind immediately
comes to the rescue and lays out a linear grid of your past
movements. Before your minds’ eye, you see all the limited
possibilities as per the laws that govern the lost key in the
physical universe.
If you’re like most, you will blindly follow this lower mind to all the
possible places that you have been with the memory of the key.
And like most, you will repeat the search in the same places
even if you have already search in the same place this lower
mind has already sent you! In fact, it soon becomes obvious that
the mind will have you search the same place over and again
just to satisfy its own inefficiency.
There comes a point were anger sets in from the emotional
stress of the lost key. And maybe you blow your top or vent in
some way, but ultimately you refuse to follow the lower mind
because it’s taking you to the same wrong places. There is calm
after the anger storm or a point when you may say to yourself, “I
accept that the key is lost.”
Perhaps you grab a newspaper or turn on the TV, and focus
your attention away from this mental activity called thinking and
presto- Immediately, your intuitive consciousness is activated
because you have let go of the justified false belief of thinking-
the foundation of epistemology. And low and behold pure
reason reveals where the key has always been; you know it’s on
your dresser as if you have ALWAYS KNOWN IT! The key
consciousness has always been HERE NOW; therefore the only
false belief is thinking about the possibilities of where the key
may have been.
automobile at a most inopportune time with the worst (almost)
possible situation as the result. Your lower mind immediately
comes to the rescue and lays out a linear grid of your past
movements. Before your minds’ eye, you see all the limited
possibilities as per the laws that govern the lost key in the
physical universe.
If you’re like most, you will blindly follow this lower mind to all the
possible places that you have been with the memory of the key.
And like most, you will repeat the search in the same places
even if you have already search in the same place this lower
mind has already sent you! In fact, it soon becomes obvious that
the mind will have you search the same place over and again
just to satisfy its own inefficiency.
There comes a point were anger sets in from the emotional
stress of the lost key. And maybe you blow your top or vent in
some way, but ultimately you refuse to follow the lower mind
because it’s taking you to the same wrong places. There is calm
after the anger storm or a point when you may say to yourself, “I
accept that the key is lost.”
Perhaps you grab a newspaper or turn on the TV, and focus
your attention away from this mental activity called thinking and
presto- Immediately, your intuitive consciousness is activated
because you have let go of the justified false belief of thinking-
the foundation of epistemology. And low and behold pure
reason reveals where the key has always been; you know it’s on
your dresser as if you have ALWAYS KNOWN IT! The key
consciousness has always been HERE NOW; therefore the only
false belief is thinking about the possibilities of where the key
may have been.
