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Zarathustra's Out-of-Body Experience: How Humans Become Angels PDF

132 Pages·2019·0.981 MB·English
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Z A R AT H U S T R A’ S O U T- O F - B O D Y E X P E R I E N C E How Humans Become Angels Jack Tanner Copyright © Jack Tanner 2019 All rights reserved, including the right to reproduce this book, or portions thereof in any form. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored, in any form or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical without the express written permission of the author, except in the case of a reviewer, who may quote brief passages embodied in critical articles or in a review. Metamorphosis Publishing Table of Contents Zarathustra’s Out-Of-Body Experience The Descent Zarathustra Hypnosis The Seminal Dream Movie Limbo Language Dreams Without Language Reality REM Paralysis Musical OBEs Swedenborg Undirected Thinking The Floating Body Near-Death Experiences and Enlightenment Dream Awareness Soul Techs Life and Death Angels and OBEs Our Dream Consciousness Deep Lucid Dreaming: How to Change Your World Hemispheric Waves? Conclusion THE DESCENT J ust as he had done once before many years earlier, Zarathustra descended from the mountain-top to the picturesque village at the mountain’s foot. The curious villagers immediately gathered around the venerable old man. Some thought him a great wizard, others a noble sage, others a silly old eccentric. “I have come to teach you the secret path to understanding everything,” Zarathustra said, his voice noticeably weaker than the last time he had spoken here. The years had taken their toll, yet his eyes remained bright with his genius and determination. “You will experience the Truth for yourself. You don’t need to accept anyone’s word for it.” The people looked at each other and weren’t sure what to make of what the old man was saying. A generation earlier, the adults had called him crazy and the children had made rude gestures and thrown stones at him. The old man smiled. “Let me be clear. Everything you think about reality is based on having a physical body in a physical world. What I want to ask you is what if you could still be in this world but without a physical body? What if you had a spirit body, free of all physical constraints? Wouldn’t you see everything with totally different eyes? Wouldn’t your perspective on everything change? “What you currently believe is based on what you currently experience via your physical senses, your embodied senses. If you had a completely different sensory experience, a discarnate sensory experience, you would have completely different beliefs. Your entire worldview would be transformed. Life would never be the same again. At last, your eyes would be truly opened.” “Are you a miracle worker?” a villager asked. “A magician?” “How are you going to accomplish this wonder you speak of?” another villager asked. “I have come to teach you the secret of out-of-body experiences,” Zarathustra said resolutely, his jaw jutting out. Stormclouds immediately appeared overhead. Fierce lightning flashed across the sky. Zarathustra grinned. “You see, the Archons are angry. They want to stop me from revealing the truth. They want to stop you acquiring the same powers they enjoy.” The villagers seemed afraid. Was the old man defying the gods? Was he stealing their sacred fire, their holy thunder, their forbidden lightning bolts? Mortals must never challenge the gods. Zarathustra gestured to everyone to be calm. “Gather round, friends. Let me explain everything.” He gave a gentle smile. “I shall speak first of the two trees.” The villagers looked quizzically at the old man. “The universe is made of two trees,” Zarathustra said, “namely, the Tree of Mind and the Tree of Body. The Tree of Mind exists outside space and time while the Tree of Body exists in space and time.” His eyes twinkled, as if he were opening presents for expectant children. “What does it mean to be outside space and time? It means to be in an eternal, immaterial Singularity. The Singularity is ‘nothing’ with regard to space and time, but something with regard to itself. The Singularity is both something and nothing: a something with a net value of nothing. Science can’t get at it because science, when it tries to find the Singularity, sees only ‘nothing’. “Science, catastrophically, is unable to distinguish between nothing at all, and net nothing resulting from a perfectly balanced something with exactly equal positive and negative components. All of the problems of science stem from this simple fact of being unable to explore the true nature of nothing. The mind is net nothing, which is exactly why science can say nothing about the mind and cannot detect the mind. Science irrationally concludes that mind doesn’t exist, rather than reach the alternative rational conclusion that there are rational entities that, of their nature, cannot be part of the scientific paradigm, but can certainly be part of a greater paradigm that knows how to accommodate the two numbers zero and infinity, both of which are forbidden by science. It is simply astounding how much science has been handicapped by its inability to understand and address zero and infinity. The omission of these two numbers from science has rendered science inconsistent, incomplete and incoherent. These two numbers are the Mind Numbers, the two numbers science cannot accommodate. Descartes said centuries ago that mind was ‘unextended’ and matter ‘extended’. This equates to ‘mind is defined by zero and infinity’ and ‘matter by everything between zero and infinity’. Reality – zero to infinity, with everything in between – requires mind and matter to both be addressed, but science deliberately excludes mind, the unextended, the dimensionless, the net zero, the unobservable. That’s exactly where science goes wrong. “To return to the Tree of Mind, it is, according to Plato, the perfect, unchangeable Form of the Tree. It’s an incorruptible Idea. It has no physical location. You don’t see actual trees in your dreams – physical trees – you see only tree forms; ideas of trees. “As for the Tree of Body, it is always changing. It decays. Its death is certain. It is informed by the Form of the Tree of Mind, but it is a material object. It has particular content, and all particular content is temporal and contingent. “Mind is outside space and time, while matter belongs to space and time. When your body, your matter, dies, your mind does not. Your mind was never in space and time in the first place and therefore cannot die in space and time. Your mind is eternal, not temporal. It has always existed, and it always will exist. To exist is its essence. Its existence is necessary. It is impossible for it not to exist. It is zero-infinity, and zero-infinity can never perish. It goes on infinitely, forever. Nothing can stop nothing, nothing can destroy nothing, nothing needs nothing, so nothing is therefore inevitable and everlasting. Nothing is the most stable thing there is. ‘Nothing’ is mind. Mind is ontological zero (net zero) that lasts forever (infinitely). “Beyond this valley, brothers and sisters, you will find the scientists who will tell you that mind exists in space and time because it is constructed from matter, and therefore dies when the material body dies. This is the Greatest Lie. You will never understand reality if you listen to the scientists. “The scientists say you are an illusion. They say you are unreal. They say you are just an ephemeral collection of atoms – meaningless, purposeless, pointless and valueless. They say you have no free will. They say you are simply the puppet or robot of scientific forces. Scientists are the prophets of nihilism. “Do not venture into their valley. You will never understand existence if you do. In their valley, they refuse to accept the Tree of Mind. They cannot see it. For these people, only what is perceived by the senses exists. They refuse to accept the existence of what is conceived by the mind. What the mind mathematically conceives is what the mind constructs. This is a mentally, which is to say mathematically, constructed reality.” A little girl, playing in a puddle, stopped splashing and pushed forward. “Without a physical body, anyone can fly,” she said excitedly. Zarathustra smiled. “You see, even the children understand.” He threw the girl a shiny red apple as a reward. “Now we come to another two trees,” he said. “These are the Tree of the Unconscious and the Tree of the Conscious. Each belongs to the Tree of Mind. Each needs an outlet to the Tree of Body.” Zarathustra’s grey hair was perfect for a sage. He looked like the archetypal Wise Old Man. “Most people imagine they have one brain and one mind,” he said. “In fact, the brain has two hemispheres, capable of independent existence. Two brains means two minds, one for each hemisphere, each with its own separate and distinct nature. The conscious mind links to the left hemisphere and the unconscious mind to the right hemisphere.” “What is the difference between the conscious and the unconscious?”, the little girl asked, before taking a big, loud bite of her apple. Zarathustra clapped his hands. “Wonderful question.” His eyes gleamed and his face beamed. “With the unconscious, we experience the world. With the conscious, we reflect on our experiences, both now and in the past, and we imagine experiences we might have in the future. “We might refer to the unconscious mind as the passive, instinctive mind and the conscious mind as the active, reasoning mind. Or we might say that the unconscious mind is our animal mind – the mind we have in common with animals – and the conscious mind is what makes us human.” “But what is it that makes us conscious?” the girl asked, impatiently waving her apple in front of her. “What allows us to reflect?” Zarathustra’s old face seemed to shed many years, as if the girl had miraculously renewed his youth. “She will grow up to be your leader,” he said. “One so wise so young will become a wondrous guide for you all.” He stroked his chin, a thoughtful look passing over his intense, piercing blue eyes. “You cannot reflect on your experiences with your experiences,” he said. “You cannot reflect on love with love. If you feel love, you feel love. That’s the love right there. It’s not anywhere else. To reflect on love, you must deal with something that does not belong to feelings, something that is separate from feelings since it is not itself a feeling. There is only one thing that concerns love but on the face of it has nothing to do with the feeling of love. Can anyone tell me what it is?” The little girl eagerly threw up her hand. “The concept of love,” she yelled. “Top of the class,” Zarathustra said, clearly delighted with the response. “A philosopher can discuss the concept of love even though he himself has never once been in love. The experience of love is a totally different thing from the discussion of love, although the discussion will of course be far superior if all the participants have known love in their own lives. “Consciousness is about language, about concepts. With concepts, we can label things, including feelings, and then we can discuss the labels, independently of our direct experience of them. “Everyone discusses God. How many have met God? People that refer to God are never talking about their personal experience of God. They are talking about the concept of God. The concept of God exists even if no such being as God exists, even if there is no one to objectively instantiate the concept. With concepts, we can make things up. Concepts take on a life of their own. “Consciousness is where we ponder concepts. We can be conscious of God – just by thinking about the concept of God – even if there is no actual God. “Provided we have given conceptual labels to all of our experiences – our feelings, perceptions, intuitions, desires, and so on – we can then reflect on these concepts to our heart’s content. That’s what consciousness is … simply that process of applying concepts to percepts, or, indeed, to other concepts. It’s about applying the idea of something to the actual thing. Our idea of the thing and the thing are not the same thing, which is exactly how we create a gap between them, where we do our reflection. Only humans can do this. Animals have no concepts, so no animals are conscious. “If you removed any human’s conceptualizing ability, you would remove their consciousness. They would still be sentient – they would still sense and feel, they would still have an unconscious – but now they would be just like animals. You have removed what made them human. “A human that spent his whole life on a desert island and never acquired any language, any concept-making ability, would never become conscious. “Conceptualizing, using language, thinking, reasoning, problem solving, takes a lot of mental effort. Your brain goes into a high-frequency mode and generates beta brain waves. To be conscious means to be in beta mode. You are aware, conscious, alert, capable of exercising free will. You have agency. You can do stuff. You can make decisions. You can choose. You are active. You have passed the consciousness activation energy barrier.” “What happens if the brain frequency gets reduced?” the clever little girl shouted. Zarathustra grinned once again. He couldn’t have been more impressed by the girl’s questions. What a sharp mind she had. “If the brain reduces its consciousness frequency,” he said, “which is usually thanks to tiredness, then it slips into a reduced conscious state known as the alpha state. Alpha brain waves replace beta brain waves. Consciousness becomes degraded. The person becomes relaxed, drowsy, less alert, less aware. His will weakens, his agency vanishes, he loses the ability to solve problems. He becomes highly suggestible. His consciousness has gone through a phase transition from active to passive.” “What happens next?” the girl asked. “What happens when we keep reducing the brain’s frequency?” Zarathustra’s eye sparkled. “Well, first of all we enter the theta state. Theta waves replace alpha waves. That means we have entered light sleep. Afterwards, we descend into the delta state, where we enter deep sleep. The stage beyond is coma, and the stage beyond that is death – where our brain frequency flatlines, where all brain activity has ceased. The connection between mind and brain has broken. The mind is no longer communicating with the body. It’s no longer controlling it.” Zarathustra abruptly clapped his hands. “I promised to tell you about mastering out-of-body experiences, and now I have explained enough to show how it is done.” The villagers looked at each other and raised their eyebrows. “When you enter the dream state in theta mode,” Zarathustra said, “your conscious mind is totally passive. It has no ability to work out what is going on or to influence anything. It is being pushed around like a weakling. “Only two things can serve up content to the conscious mind: the external world and the internal unconscious. The external world delivers objective, public content; the unconscious delivers subjective, private content. But the unconscious is so good, so creative, that it can produce worlds, situations, events, people, dialogue, dramas, and so on, that are so convincing we accept them as objective reality while we are in the dream state. “The passive consciousness simply reacts emotionally to one event after another, all of which are served up by the unconscious mind. The conscious has no control in this environment. It can’t solve problems. It can’t plan. It has no agency. “If you think about how you dream, about what happens in your dreams, you will realize that you hardly ever read anything in a dream, you hardly ever calculate, you very rarely do problem solving, you never do anything requiring careful reasoning and logical analysis. You still understand concepts and language and you can certainly converse with people in your dreams, but you’re never on top of anything. Everything is always slipping away from you. You’re being driven along by events. You’re never in the driving seat. That’s because it’s your other mind, your second mind, the unconscious, that is running the show. The unconscious is not a conceptual mind like your consciousness. It’s not language-driven as your consciousness is. It’s a substantively different kind of mental agent with drastically different mental activity. It’s what you get when you change the ‘I’ from active to passive and the non-I then becomes active and sets the agenda.” “So, what is lucid dreaming?” the little girl piped up. “How does it work?” For one so young, she seemed insatiably hungry for knowledge. “Good question,” Zarathustra said. “A normal dream means that overall you are in a theta mode of light sleep – because your unconscious is now dominant. However, your consciousness is not in theta. It typically exists at a passive alpha mode level. The key to lucid dreaming, the sine qua non, is for you to transition your dream consciousness from alpha to beta mode – normal active consciousness – within your dream. “Such a transition has the most incredible consequences. In a normal dream, the unconscious mind is active and serving up its own content to the passive conscious mind. In a lucid dream, the roles are reversed. The conscious mind becomes active – it can read, think, plan, act – and the unconscious mind is rendered passive, as it is in the normal waking state. This means that the conscious mind can then demand that the unconscious mind serves up the content the conscious mind desires. This has the effect of turning the lucid dreamer into a god. He can instruct the unconscious mind to deliver any content he desires, any content whatsoever. He can create worlds, just as the gods do. He is the master of all he surveys. He is the Master Builder, the Great Architect, and the unconscious mind is his tireless worker, able to produce whatever design-plan it is given by the conscious mind. “To dream lucidly is to possess, more or less, the normal beta activity of consciousness within the normal theta activity of dreaming, to such an extent that the conscious mind is dominant and the unconscious mind submissive,

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