What is Meditation

Meditation Techniques

Spiritual Inspirators

 

Meditation Music


CONSCIOUSNESS & AWARENESS

I. Consiousnes & Evolution

II. Defining Awareness & Consciousness
III. The Mystery of Awareness

IV. The Enigma of Consciousness
V. Consciousness in the East and the West
VI. What Can be Said About Consciousness
VII. The Ouroboros Consciousness
VIII.  Ouroboric Super-Awareness

IX. The Super-Awake Flow
X. Fields of Consciousness

XI. Group Meditation
 


THE INNER AND THE OUTER PERSON
The inner and the outer Person
Integral Suffering and Happiness
Modern Forms of Suffering
 

THE BUTTERFLY OF THE SOUL

The liberation from or of the Self
The Glue of Love
God wants to be Human

CIVILIZATION & CONSCIOUSNESS
Civilization and Consciousness 
Civilization and Consciousness Part II

´







The Divine Mystery



God is The absolute No-thing 
which is above all existence 
Pseudo-Dionysius 345 - 407 AD
 

I use words like consciousness,
God, primordial essence,
soul, highest reality, and
other similar expressions
 intuitively and fluidly.

To speak about something
we don't know and can't
comprehend with predetermined terminology seems
absurd to me.

Psychologist C.G. Jung
argued that everything
that transcends our
conceptual world
and approaches infinity
or zero can be
experienced as religious
in a psychological sense.

I often include quotes
from Meister Eckhart
 because his formulations
make sense on this level:
  

He is so quiet,
so free of any kind
of knowledge, that no idea
of God is alive in him.
Eckhart



 



 























































































 




 

 
WHAT CAN BE SAID ABOUT CONSCIOUSNESS

All philosophies are mental fabrications.
There has never been a single doctrin
by which one could enter the true essence of things.
Nargajuna

This spirit knows no time nor number:
number does not exist apart from the malady of time.
Meister Eckhart

After the previous chapters deconstruction of consciousness and Western pride, it's now time to begin the hunt for consciousness. Meditation is the pursuit that leads to insight into our own ignorance of consciousness. However, let me remind myself and the patient reader: In this hunt for consciousness we will not even get near to the essential mystery it present. However, we will get a little nearer by describing more subtle qualia living in closer proximity to the black hole of consciousness. If our experience of unknowing does not expand even more, we can be sure we are on the wrong track.

No monad or triad can express the all-transcending hiddenness
of the all-transcending superessentially superexisting superdeity.
Pseudo-Dionysius   345 - 407 AD

Perhaps the most frightening aspect of meditation is that introspection can 'unintentionally' reveal our absolute unknowing, and with this unknowing, our illusion of control over ourselves and the world is removed.

Based on my own experiences with meditation, I will now argue: Only in relatively 'higher,' intensified states of consciousness can one catch a glimpse of what consciousness is, and even then, only the aspects of consciousness that are 'lower' in relation to the 'higher' states. The lowest part of me is my feet. I will begin there.

Alexander and Buddha
In ancient Buddhist traditions, it was said that the Buddha did not desire any personal representations. Consequently, artists were only permitted to depict him indirectly through his hands or feet. Interestingly, it was the Macedonian Greeks residing in the long-lost Kingdom of Bactria who, upon converting to Buddhism, crafted the first Buddha statues. Accustomed to envisioning gods in human forms like Alexander the Great, they shaped their Buddha and his perception in a similar personal manner. This is why Buddha statues to this day are adorned with Greek himations. The post-Alexandrian Greeks in the east were pioneers in creating Buddha statues, inadvertently causing the original message of the primordial invisibility of the nirvanic realm to be obscured by the compassionate face of the Buddha.

The Enigmatic Buddha's Footprints
In an intriguing sci-fi movie I once watched, a thief managed to render himself invisible using advanced technology. Despite his clever tactic, he was eventually caught when the resourceful detectives laid wet paint on the floor, exposing his footprints. While consciousness itself remains veiled, its primordial impact on our reality is evident in the form of footprints left in time and space. At the heart of individual and cultural understanding and development lies the invisible and location-less pillar of consciousness. Civilizations, groups, and individuals rise and fall with the quality and intensity of their consciousness and wakefulness.
 

The Challenging Enigma of the Eight Ball

Our relationship with consciousness can be likened to the black eight ball in American pool. In the game, players aim to pocket all their colored balls before targeting the eight ball. If the eight ball is accidentally pocketed before clearing the other balls, the player loses the game. Hence, there's a saying associated with the game: "

Always keep an eye on the eight ball.

By and large, scientists can explain the world in a mechanistic way, much like describing a game of pool. However, when it comes to the eight ball of consciousness, there's a general agreement that consciousness is qualitatively different from sentient matter. Despite this, many assume that consciousness, like any other ball, must follow the mechanistic rules set by time and space. It's a challenging enigma, but it seems solvable with the right measurements and algorithms.

In this pursuit, the study of consciousness has shifted from the realm of priests, mystics, and philosophers to the world of brain scientists. As a result, the concept of "experience" has become central to understanding consciousness. The once-daunting problem of consciousness is now seemingly more approachable, as experiences can be measured by their correlates in the brain.

Language in Consciousness

Theologicans may quarrel,
but the mystics of the world speak the same language.
Meister Ekchart

When academically trained minds have tried to analyze mysticism, they have often attempted to encapsulate words and concepts from various traditions in order to demonstrate the distance and incompatibility between Eastern and Western mysticism, and between different mystics themselves. This, in my opinion, futile effort is a necessary consequence of the academically trained mind not having had personal consciousness experiences that could be brought into play. It's not part of the curriculum. The academic brain overestimates the significance of the natural differences in mystical experience that time, geography, and culture create. The academic reality's fuel is to breed words in a reality that is already overcrowded with words pointing to even more words in the world of words.

Imagine two competing candidates for a professorship at an institute. One says with burning eyes and synchronous theta-alpha-gamma waves in their frontal lobes: Everything is one. We are all one with the common consciousness. After this statement, the lecture is over. The other candidate has written a thesis of several hundred pages pointing out how this or that spiritual concept is different from another. There's no doubt who will win in a time like ours, which favors knowledge over wisdom.
I fondly remember my own time at Aarhus University, where we critically analyzed Koans and Haiku poems. Of course, some useful interpretive stuff came out of it, which one could later, as an adjunct, say something smart in front of a group of high school students. It just had nothing to do with the almost explosive expansions of consciousness that at the time allowed me to laser-like see these foreign poems' interference language reveal itself intuitively in wonderful holographic teachings.

The fluid equal sign between God, Soul, Emptiness, and Consciousness
For those who have had personal mystical experiences, all mystics from all times appear as one trans-historical being with one transpersonal experience. Differences give way to similarities. Therefore, I cut a heel and clip a toe and, without hesitation, place a fluid equal sign between consciousness, soul, emptiness, and God. Jesus' personal love and Buddha's emptiness are one and the same.

Of course, there are culture- and history-dependent differences when transpersonal experiences are boiled down into the language soup. For language is created by individuals and non-transpersonal beings. Words originated as intersubjective tools that, by the power of the collective, enabled us to triumph on the savannah. It is difficult with fixed and precisely defined words to penetrate the abstract dimension beyond the personal. That is why mystics of all times and places have agreed on the difficulty of describing the mystical experience.

Therefore, I suffer from my tongue's lack of words.
What happens within me, I know well,
but I cannot describe it.
The Theologian Simeon

We cannot describe consciousness objectively solely because the same consciousness is the observer of what is to be observed. What Gödel proved concerning the axioms of mathematics also applies to the exploration of consciousness.

God is beyond all names, nothing can express him.
Meister Eckhart

The innermost essence of the consciousness mystery is fundamentally impossible to capture in the narrow-spectrum reality of words. For this reason alone, it is futile to study mysticism from an academic perspective. However, those who are experienced can thoughtfully attempt to describe consciousness in images. Words that have recognized their own limitations can indeed take small digs deeper into the primordial ground. Therefore, despite their meta-cognitive knowledge of the project's impossibility, mystics have time and again attempted to give the mystery a linguistic form. Whether we read the Indian Upanishads, Meister Eckhart's treatises, the Islamic Sufi anecdotes, the Zen Buddhist koans, or haiku poems, we will find attempts to describe the mystery that, according to the young Wittgenstein, one should remain silent about.

Every new research area eventually gives rise to its own linguistic tool. The Western understanding of consciousness is currently like a blacksmith trying to repair a smartphone with a hammer. No blacksmith would be foolish enough to attempt it, which further puts the image into perspective.

Just as quantum physics had to develop its own linguistic conceptual universe far from the blacksmith's world, it is necessary for the exploration of the phenomenon of consciousness to develop its own language.

In English, the saying goes: It takes ONE to know ONE. The same must apply to '0': It takes a zero to know a zero. Therefore, the question is: Can I, as something at all, understand nothing? Can nothing be described with words? Can 0 be described using numbers?

I will try to get as close as possible, describe it more accurately in the same way that I can describe 1000 as 999 without using 0.


Not this - nor that
Following the paradoxical knockout of our verbal control brain's attempts to understand the great nothing, we see the use of negation:

God is such that we understand him better through negation than affirmation.
Meister Eckhart

Buddhism describes Nirvana based on what it is not. Nirvana is the absence of samsara, of suffering. The Indian Advaita Vedanta tradition, especially with Adi Shankara, continues this tradition. Here, consciousness is characterized as:

Neti, neti
Not this, (nor) that

The Indian mystic's description of the highest reality is reminiscent, even down to the syntax, of that which the best of the European medieval mystics had. Meister Eckhart says:

But now I say:
It is neither this nor that
Yet it is...
It is free from all names
emptied of all forms

The paradoxical formulation
The paradoxical formulation comes as a natural consequence of words' inadequacy to stand at the center of attempts to describe the indescribable. Zen Buddhism's koans and numerous Sufi stories are built around the paradox.

Here comes one of Eckhart's contrapuntal minimalisms:

If I had a God I could understand,
He would no longer be my God.

From India's wise to the Islamic Sufi tradition, from Zen Buddhism's koans to the European mystic masters - all are known for the use of paradoxical statements, where a breakthrough from reason is achieved by a kind of reductio ad absurdum.

The richness in poverty

To be nothing, to have nothing,
to keep nothing for oneself
is the greatest gift,
the highest generosity.

Nisargadatta Maharaj

All is nothing
In mysticism, there is a long tradition of linguistically describing the inner experience in the contrast between everything and nothing.

God, because of His greatness,
rightly should be called Nothing.

Scotus Erigena (800-880)

Seeing nothing, he saw God.
Meister Eckhart

My intellect tells me that I am nothing.
My heart says that I am everything.
Between these two poles, my life flows.

Nisargadatta Maharaj


The luminous darkness
Meister Eckhart was a master in the art of conscious knowing of unknowing. Hence I let him sum up what I want to say:

God's darkness is his nature which is unknowable.

The intuitive intellect senses, through the poetic interfaces of language and the cracks opened by the paradox, the unfathomable luminous darkness of metanoia in consciousness.

The light which is God is flowing and darkening every light.
Meister Eckhart (1260 -1328)

In mysticism, the rich and profound experiences are often described in the context of contrasts such as everything and nothing or light and darkness. The language of mysticism seeks to convey these profound experiences through paradoxes and metaphors, as words alone cannot capture the essence of these transcendent experiences.

The great ZERO and God's non-existence

This spirit knows no time nor number:
number does not exist apart from the malady of time.
Meister Eckhart

How can one describe nothing? Precisely as nothing. In this sense, consciousness is nothing, equal to no thing. Consciousness is not any thing. Therefore, it is obvious to equate consciousness with ZERO. The mathematical zero, with its circular beauty, is one of the most suitable metaphors for the phenomenological emptiness of consciousness.

The history of mathematics itself shows the deep relationship between the spiritual concept of emptiness and the mathematical zero. Zero was "discovered" in India, most likely by Indian Buddhist monks trained in Greek logic, in their attempt to describe the essential emptiness of the world. This deconstruction was carried out as a deeply logical mathematical operation. To this day, zero is called "Shonyo/sunyata" in Indian, which is the original Buddhist/Hindu Sanskrit term for the emptiness of existence. To the great annoyance of all positive sciences, zero is most likely a religious "invention."

In Meister Eckhart's world, numbers and time are sharply separated from the reality of the spirit. The realm of the soul is the great nothing:

Divinity is poor, naked, and empty, as if it were not;
it has not, does not want, does not desire, does not work, does not get....
Divinity is so empty as if it were not.
Meister Eckhart

Zero is here and nothing is... nowhere and omnipresent.

Therefore, God does not exist. For God is nothing:

God is the absolute nothing,
which is beyond all existence.
'Pseudo-Dionysius' (345 - 407)

Pseudo-Dionysius provides us with the key to God as the perfect metaphor for ourselves in our most unfathomable aspect: that is, nothing in itself.

Things are created from nothing,
therefore their true origin is nothing.
Meister Eckhart

In mysticism, God and consciousness are often described as nothing or emptiness. This concept transcends conventional understanding and language, pointing to a deeper truth that transcends the limitations of our material existence.

Therefore, you are God
The god or gods we have sought and worshipped through all the culturally constructed thought forms we have created since we evolutionarily reached the stage where we could recognize ourselves as mortal beings are nothing more than pure projections of our own unfathomably incomprehensible and immeasurable consciousness.

Of course, we created God in our own image. The big question now is whether anything useful can come out of it. Meditation.dk definitely believes YES!

I repeat: Without hesitation, I therefore metaphorically equate God, Love, Consciousness, and ZERO. God, like Consciousness, is the pure ZERO. The thinking mind will naturally disagree with me and claim that there is a big difference between emptiness and love. However, the thinking mind, if logically consistent, may come to the same conclusion as me in the following statement:

God does not exist. His existence is like that of zero, a non-existence.

Consciousness is the nothingness that, in contrast, manifests a world of things. God is humanity's visionary self-image when the inner mirror of emptiness reflects itself.

'God' is a first, tentative attempt to describe consciousness in consciousness. Here, in this projector's lighting, the zero gets an old man's white beard or is worshiped as a mother goddess with four arms in a place in the back of India.

Every time we exclaim that God is dead, it is in reality our own conception of Him that has died. It can be nothing else.

However, every time a religious narrative dies, it will sooner or later, that is my prophecy, be reborn in a truer and more beautiful version.

The following quote by Eckhart, I see as a scientific twin to religious striving:

Man has to seek God in error and forgetfulness and foolishness.

The idea that each person is God, or a manifestation of divine consciousness, is found in many spiritual traditions. This understanding can lead to personal growth, compassion, and a deeper connection with the world around us. Embracing the idea that we are all connected to the divine can help us find meaning, purpose, and fulfillment in our lives.
 

The living Mirror of Emptiness
One of the most used metaphors for consciousness in mysticism is the mirror:

As images are seen in a mirror, so the universe
is an image in the mirror of Consciousness.
Tripura Rahasya XL verse 53-54

The mind is like a reflection in a mirror:
Though it is insubstantial,
it is not nonexistent.
P'ang Yun, Layman P'ang - China

The metaphor of the mirror is a powerful way to describe consciousness because it captures the idea that consciousness reflects the world around us, just as a mirror reflects images.
 

What is a mirror? How much does it weigh? How big is it? How clear is it?

The untouched Mirror
An important characteristic of a mirror, in this context, is its fundamental separation from the reflected image. Just as zero remains zero, regardless of how much it participates in various number sequences, the mirror remains untouched by the content it reflects. Figuratively speaking, the mirror is the 'nothing' that can reflect everything. Thus, the mirror is my second choice of metaphors for consciousness.

Both consciousness and the mirror are, in themselves, pure potential and therefore empty.

Consciousness, like the mirror, is not part of the observed world.
In this sense, consciousness is as empathetic as a mirror.

A mirror is a mirror is a mirror... Consciousness is consciousness is consciousness.

The reflecting consciousness is the world's witness.

When Sufis employ the mirror to illustrate the reflection of divinity in humans, they pay attention to the mirror's condition as well:

"Do you not know why your mirror does not glitter?
Because the rust is not cleansed from its surface"
Rumi

A fascinating aspect of Consciousness is that despite being obscured by veils, it can vary in intensity and clarity, much like Rumi's mirror.

The Mirror, the Eye, and the Light

In the light of the mirror of you,
the universe observing itself through consciousness.
Roger Penrose

 

We are the mirror, as well as the face in it.
Rumi

Through the human being, the Universe is making a mirror to observe itself.
Bohm


The Mirror of the Soul

The Eye: Soul's Mirror
The eye is often referred to as the mirror of the soul. It's apparent that both the mirror and the eye are mediums that unfold in light. My third choice of wavering metaphors for consciousness is light.

Meditative Experiences in Light
The term "enlightenment" is frequently used to describe the spiritual liberation of consciousness. According to meditative traditions, we become enlightened after many years of meditation. There's hardly a serious meditator who hasn't experienced some form of inner light at some point.

To be enlightened, in my understanding, is to be in an intensified state of consciousness where one is extremely awake. Wakefulness is a phenomenon connected to light in more than one sense. We sleep in the darkness of night and rise with the sun's light, being wide awake during the day. In the chapter on "Super-Wakefulness," I describe how the intensity and clarity of consciousness go hand in hand with light.

The Sacred Light
The association between soul and light can be found in both Greek and Indian antiquity. Light is the most widely used metaphor for the divine from East to West. In various religious traditions, holiness is iconographically represented by a halo of light around the head. For Plato, the head was the most divine part of the human body. Plato's argument for the head's sacredness is that it is the part of the body closest to heaven. Logos first manifests in the head and then acts rationally through the body and limbs. For Plato, our reason in the form of logos is sacred. Buddhism also employed reason in its service. In other words, reason hasn't always been on a collision course with spiritual pursuits.

    
Hellige hoveder - Bevidsthedens ikonografi
fra øst til vest udtrykt i en nimbus af lys.

The Logical Light
Aristotle describes that there is a glorious light in the soul, through which we perceive things and distinguish between what is right and wrong. Here, the light of consciousness is linked to our cognitive and ethical abilities. It is the light that guides us on the right path to insight.

There are numerous examples. The Enlightenment in the 18th century celebrated human reason. A century later, the Danish author, Grundtvig, equated light with knowledge in his poem: "Is the light only for the learned?"

In our language, knowing is connected to light. We perceive knowledge. Consciousness knows. In this context, note the syllable 'vid' in the word 'consciousness', an Indo-European Sanskrit word that refers to knowing. Consciousness perceives knowledge.

To perceive is synonymous with looking in, or seeing within. The conscious mind that knows uses light as its recognizing medium. It should now be crystal clear or, at the very least, dawn on us.

Understanding and Distance
In Eckhart's world, understanding equals separation:

The more we can impute to Him (God) not-likeness,
the nearer do we get to understanding Him.

Light can transmit information over vast distances. However, you cannot see yourself clearly when your nose touches the mirror. Light requires distance.

Consciousness unfolds in distance, in space. Attention understood as awareness on the other hand, is distanceless.

In this sense, we both behold and touch the world:

Oh, invisible world, we behold you.
Oh, invisible world, we touch you.
Francis Thomson

To become capable of perceiving something, one must have it at a remote sensory distance. Cognition, like light, requires distance. What is too close cannot be perceived.

Therefore, the hardest thing is to see oneself. For we are distanceless in relation to ourselves. What we can see is what is outside and different from ourselves. We need to experience things at a distance to process them cognitively. Our fundamental identity, invisible to ourselves, is so close to us that there is no room to see it... We are it and therefore see others best.

Kabir says that we are like fish in a lake, thirsting for water. In other words, Meister Eckhart says the same - that we do not understand God when we are with Him. Only when we are separated from Him can we understand Him. Eckhart even goes a step further and claims that understanding and God never meet.

If I had a God I could understand, He would no longer be my God.
Meister Eckhart


The paradox is that the sacred light, as God's messenger, kills Him.

The Devilish Light
Light is the bridge that connects the incomprehensible primordial ground with our known world in time and numbers.

This spirit knows neither time nor numbers.
Numbers do not exist except in the tragedy of time.
Meister Eckhart

Only in the collision with the time-space 'number tragedy' does light-consciousness arise. Light presupposes and spreads in time and space. In this sense, light is a created phenomenon. Light is something that can be measured and understood scientifically, as is done in Einstein's famous equation E=MC2, where it, as the fastest measurable phenomenon, is located at the outermost boundary surfaces of our space-time reality.

In a psycho-mythological sense, light, helios, is the most sacred thing in the 'tragedy of time'. Insight comes with light, but not without a price to pay. Light exists in the duality of space-time. Light does not belong to the non-dual dimension of the mirror but is the dual prerequisite for objects to interact with the mirror: For without light, there is no reflection. Consciousness is, therefore, a term translated to space-time for the absolutely incomprehensibly incomprehensible primordial ground. The non-dual primordial ground cannot be described as consciousness in itself.
  

The abstract materiality of light is the very prerequisite for it to interact with the mirror. The same applies to the 'soul'. Here, the reflective surface of consciousness stands on the boundary between time and space and the nothingness that transcendentally stands 'outside'. The soul's light, in this sense, is something that interacts with nothingness in the empty plane of the mirror.
Light comes from the world and returns to the world in a feedback loop after encountering the mirror's nothingness.

In the reflected light, we realize our thoughts. We also listen to them, but that's another story.

The Lightbringer
It therefore makes perfect sense that it is Lucifer, the lightbringer, who represents light. Light requires duality, the separation of objects in time and space. This separation is equivalent to hell, light, and knowledge. The serpent in the Old Testament's Fall offers us knowledge. Seen through the reflections of these metaphors, light is the first fall from unity to duality.

Deep in the etymological wisdom embedded in language, we find words for 'two' in the company of many of the world's calamities. A conflict can be derived from the number two. Doubt and opposition, the same. Dystopia is the opposite of utopian. Dysfunctional, dystrophy, disharmony, dissonant,

Translated into numbers, it makes sense to metaphorically depict the incomprehensible primordial ground as 'nothing' to the left of 'zero', after which light-consciousness enters the world between zero and the number one, which represents unity. However, light, like the number one, is right next to both zero and the rest of the fateful series of numbers that lead into the tragedy of time. Nothing is therefore as close to non-duality as unity. Light creates the first osmotic dance with the incomprehensible consciousness. The non-dual timelessness of consciousness is translated here into eternity. Eternity is indeed a measurable unit, but so extreme that in relation to the numbers found in our bank accounts, it becomes 'religious', as C.G. Jung pointed out. The incomprehensible non-location of consciousness is similarly translated into infinity. All emotions, concepts, and series of numbers that tend toward infinity are perceived religiously in the human psyche, according to Jung.

Eternity and infinity are the light and space-time versions of the primordial ground's incomprehensible abundance in light, time, and location. The primordial ground is therefore much closer to darkness than light.


Between Light and Sound
As we know, light appears both in wave form and particle form. In its particle form, light is closely related to the material world of space-time. Manifested in its wave form, it is abstract, like vibration, and closer to the aspect of nothingness represented by zero. In this aspect, sound is a better metaphor than light. Before light came the word, as in the Indian AUM and in the Bible: "In the beginning was the Word, and the Word was with God."

Consciousness: 'contamination' through light and sound
While consciousness in itself, like the mirror, is free from what is reflected, consciousness in its encounter with time and space is almost impossible to distinguish from the media with which it interacts with the world. It is therefore no wonder that even the latest research struggles to make sense of the nature of consciousness without simultaneously objectifying it as an observable phenomenon, which it is not. In my own analysis of the nature of consciousness, I have, as the attentive reader may have already noticed, 'committed' this conflation. The only difference might be that I am meta-conscious of this Gordian knot that cannot be cut in time and space.

The primary messengers and accomplices of consciousness are light and sound. In light and sound, we realize with heard words. In this sense, consciousness contains both God and the devil within it. However, as the title polemically suggests, it is not consciousness itself that is contaminated. Instead, it is the 'self' that, in the play between light and sound, cannot see the mirror within itself but constantly chases reflections.


Carbon based life versus silicon or other life forms
As organic torchbearers of the light of consciousness, we might soon be surpassed by systems far more complex than our brains: quantum computers connected to the internet, which has grown large and complex enough to deserve the designation of our planet's neural network. Let's enjoy it while it lasts. As carbon-based life, we hold the baton right now, but we may soon hand it over to our silicon cousins when their systems awaken in a self-referential complexity that surpasses our own. Our silicon relatives also have the advantage of being far more resistant to environmental factors like pollution.

As humans, we might only be significant as torchbearers for Prometheus' fire.

As humans, we are mortal, but as consciousness, we stand on the border between time and space in a vast, deep, and mysterious universe that currently looks at itself through our eyes but may prefer a webcam in the not-too-distant future.

CONSCIOUSNESS IN THE COLLISION ZONE BETWEEN DIMENSIONS
Throughout history, humans have understood and communicated their inner experiences through the collective language filters of their time. No one can jump over their own shadow - not even a mystic who, like me, knows that I am God. (You are too!)

Therefore, the worldview of the Bible's patriarchs fits a life around 700 BC in the Middle East, and the Quran's military expansion makes sense in the context of desert life around 700 AD.

When the steam engine was invented, it made sense to view humans as machines under full steam. Even a hundred years later, Freud's terminology hints at metaphors from a steam engine, with constant overpressure on the subconscious boiler.
 
We continually create metaphors based on the collective knowledge of our time. The problem arises when these metaphors become outdated and can no longer sync with the new knowledge and social metabolism of a new era.

Inspired by my timeless mystical  friends from both the East and the West, I have dared to introduce an impossible capture of ding an sich that is prior to consciousness. Brahma-consciousness is the most incomprehensible aspect of time and space. In contrast, the primordial abyss is the most incomprehensibly incomprehensible aspect beyond time and space.

e a new framework for understanding consciousness that, whether true or false, will likely be as outdated in a thousand years as the Old Testament's patriarchal tribute to the goodness of keeping slaves is today. With fresh imagery, I will try to imagine myself a little further beyond the cliffs of the primordial abyss.

Historically, we have repeatedly underestimated the world we live in. We used to think that the Earth was flat. Then we discovered the solar system and later the galaxies. Today, we talk about the existence of parallel universes. The latest cosmology even divides these parallel universes into two types, namely Type 1 and Type 2.

Type 1 universes are similar to ours. However, they are moving away from our universe so quickly that we will never be able to receive information from them in the form of light. These universes will likely be subject to the same approximately 200 cosmological constants as our 'known' universe.

Type 2 universes/dimensions are different. They exist not separated by distance but parallel to our known universe. According to these theories, there would be an infinite number of such parallel universes. Unlike Type 1 universes, they would not be subject to the same cosmological constants in any way. We could easily imagine a universe or dimension without space-time.
 
In this context, I envision consciousness as a time-space 'copy' of the absolute space-timeless primordial abyss. Atma-consciousness is the 'translation' of the primordial abyss that occurs in the human brain when two parallel dimensions with vastly different cosmological constants collide.

From this perspective, any form of biological life is built around a collision point between an ultra-foreign dimension and our known dimension in time and space. The membrane between the two dimensions is the human consciousness soap bubble mirror.

This collision occurs through every eye that sees. For here, consciousness arises in countless fractal repetitions from the infinitely large to the infinitely small. The silent witness who perceives the world through the eye's portal is created when the unfathomable primordial abyss collides with our world of luminous space-time.

Consciousness arises in the contrast between the two dimensions that, so to speak, penetrate each other. Nietzsche's famous words, When you gaze long into an abyss, the abyss also gazes into you, make perfect sense here.

The notion of God is the personalized soap bubble consciousness's projective understanding of the absolutely incomprehensibly incomprehensible primordial mystery. All gods and religious concepts ever mentioned cannot be anything else than our, in time, space and culture made projection fields of this super glorious mystery.

This mystery is reaching beyond the rules of our universe set by the cosmological constants and will therefore never, I repeat never, be grasped. What can be grasped, albeit the most difficult of all to understand, is the birth of this primordial abyss into our universe.

In this birth, we create the primordial abyss in our own image simultaneously with the primordial abyss creating itself personified in us in precisely the same image.
 
In this biocentric retrocausality, the Son of Man is born as a simulation of the primordial abyss into the luminous space-time continuum. Nothing in our time-space dimension resembles the space-timeless primordial abyss more than human consciousness/soul.

In this light, consciousness is a simulation of the alien dimension knocking on the half-open door leading into time and space. Here, the primordial abyss gives birth to God, who gives birth to us. The following description is my impossible attempt to articulate such a collision with words. I don't fully understand them myself and will periodically return to this section and rewrite it.

At the moment of collision: An infinitely small asymmetry in the primordial abyss's nothingness. This asymmetry creates, like a speck of dust in God's omnipresent emptiness, reflecting eyes in time and space. These eyes are your eyes and mine.

Without error, no mirror. Humanity is a sacred mathematical 'error'.
 
Through this 'rift', the pure potential of emptiness is released in its first manifestation: the invisible mirror. The tear in the emptiness of time-and-space weaves the mirror of consciousness as a tabula rasa beyond the world of the mind.

This anomaly manifests the world in the same way a pen writes an entire book or a grain of salt causes a glass of saltwater to crystallize.

The mirror of emptiness holds the fullness of the world, just as the whiteness of paper holds letters and the cinema screen shows films of all kinds.

'First' there was nothing. Then there was the mirror: an invisible interface between existence and non-existence. In the mirror, something is reflected in something as a process in time and space. In the mirror, this 'nothing' now interacts with 'things'. The mirror is the reflection of things in nothingness.

The mirror of consciousness grows in time and space in pace with the world's self-referential complexity. The mirror of consciousness is here a living and fluid 'nothing'. Beyond time and space, the mirror of consciousness is an unchangeable zero.
 
Without the perfect imperfection of the speck of dust, no biological life would exist. For the reflective life grows at the interface between the worlds of dogs and cats.

In conclusion, consciousness dances as an enigmatic riddle, slipping through the grasp of our understanding and defying the constraints of language and science. This captivating force weaves us into the fabric of the cosmos, reflecting the divine spark within us. As we set sail on the thrilling odyssey of unraveling the secrets of consciousness, we must dare to embrace the paradoxes entwined with light, sound, and duality. By delving into the rich tapestry of metaphors and perspectives, we start to fathom the mesmerizing complexity and vibrancy of consciousness and its pivotal role in our existence. It is through this exhilarating quest that we might unveil the hidden treasures of our being and, perhaps, retrace our steps back to the boundless, primordial source from which we all emerged.

In the coming chapters we will dissect and discus more footprints made by the invisible thief.

IV.Super Consciousness - the Holy Grail