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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. |