Activating the ‘false self’ elimination procedure
Achieving the ‘I am real’ experience is easy. All that needs to be done is to focus on the here and now sense of bodily presence. If and when focus is perfect (i.e. @100%, i.e. total, complete, whole, @1 and so on), then the experience becomes perfect (i.e. @100%, i.e. total, complete, whole, @1 and so on).
When focus on bodily presence is perfect* (i.e. like a laser, i.e. without inner turbulence (See: Patanjali’s Yoga Sutra No 2)), all attributes (i.e. relativisations of that experience) have disappeared, leaving the ‘I am real’ experience without boundary (or limitation) and which is, consequently, sensed as unitary (i.e. as a whole unit or quantum, i.e. as being totally merged (or unified) with or into the ‘I am real’ experience (often experienced secondarily by the naïve or delirious as the God or Brahman experience).
* Perfect focussing eliminates the differences between (hence identities of) observer and observed, leaving only the residual of experience of real oneness without difference, i.e. relativity.
Achieving the ‘I am real without a boundary’ (hence whole, @1, absolute and so on) experience can be trained. Obviously, that takes either years of practice (at non-responding, for instance, by doing Zazen). However, individuals with an innate or acquired or accidental (i.e. via illness) mental disposition to psychosis (i.e. to mental enstasis) can achieve the ‘ I am real’ experience quickly and without effort. It’s the individuals with the propensity to generate psychotic interludes (like the Buddha, St Paul, Augustine and Luther; Luther’s regular psychotic interludes are well documented) who interpret their experiences of the involuntary (i.e. ‘out of the blue’) ‘I Am Real and Boundless’ experience as the (‘I am’) God, Brahman, Tathagata, Buddhakaya or Messiah experience.
The ‘I am real’ experience (apparently constant, but actually merely continuous) grounds all attribute (i.e. differential) experiences (read: the ongoing display of transient consciousness bits presenting as ‘I am really ‘this’ or ‘I am really ‘this’ (other), each ‘this’ operating as emerged (via conditions) surface phenomenon, hence believed, wrongly (i.e. by early Buddhists), to be not-ground, i.e. anatta (i.e. not this, not this, i.e. ‘neti, neti’ or tathagata).
Withdrawal for (turbulent) transient surface operations (to wit: wave interference patterns on the surface of the ocean) reverts the individual (back down) to the continuous and ‘@rest’ (hence in nirvana) ground operation experienced as a constant (hence absolutely certain, hence unitary, i.e. @1) ‘I am real’. This constancy is an illusion produced by the affect of different processing speeds between the observer (i.e. consciousness) and the observed (i.e. a mental object).
In other words, the bandwidth (or tracking speed) of (the observer’s) consciousness (possibly not more than 17 to 20 bits per second) that experiences the mental object of the what appears to her to be the ground state (i.e. the seemingly unbroken continuity, or ‘ever present and real’) of ‘I am real’ is less than the bandwidth (or processing speed) of the perception bits (i.e. the mental objects) being accessed at several million per second) and which together create the continuous experience of ‘I am real’. In other words, consciousness of ‘I am real’ is slower than the bits that construct the ‘I am real’ arriving in consciousness (as emerged phenomena). Consequently the ‘I am real’ sense is experienced as constant.
If observation speed (for instance, concentration) is increased (as it were, by zooming in), then the apparently constant ‘I am real’ experience reveals itself as inconstant, i.e. as a discretely discontinuous continuum. The inconstancy of the ‘I am real’ experienced can also be inferred via analogy, that is to say, by simply observing that all bits observed consists of components. This is what the Tathagata discovered.