7 Paths of Self-Realization

The Way of Beauty

 “Without this elusive, undefinable beauty, there is no art.”

Beauty is visible to those who have looked at life in all its forms, including the most horrifying or the most inane. Contact with beauty, with the whole of the transpersonal domain, is authentic only when it is preceded by contact with the shadow, the pain, the ugliness, and the banality in the inner and outer worlds. If this was not the case, each transpersonal experience, each piece of art would be nothing more than a means of escape from the phenomenal world. These are the moments of grace, moments of inspiration. Whether in sleep or in wakefulness, after the spur of inspiration has passed, perspiration follows. The finished product calls for skilful application, as it may. Another basic phenomenon involve in the process of inspiration is unconscious elaboration. Countless creative individuals have discovered that if they leave their work alone for a time, they return to find it modified and enriched, as though another part of their mind had been working on it, while they were occupied with other matter entirely. Entrusting the material to the unconscious has always been a highly effective and energy-saving method. However, in order for creativity to bloom, one condition appears to be essential in most cases, the pursuit of perfection. Inspiration is rarely sparked without hard work and a tireless search for perfection. Where others cease their efforts, another will experience relentlessness in his dissatisfaction and care for detail, allowing for the true creative work to begin. However, the quest for perfection serves in art, ethics and science to stimulate ones latent faculties, to guide and inspire the individual. An ideal elevates us and enlarges our perspective, allowing for the expansion and growth of consciousness. Without the beauty within the world, there would be no colours, no art, no imagination, no music, no poetry and no literature. Only nothingness. The phenomenal plane would appear much darker than it is presently, figuratively speaking. Elusive ideas can trigger inspiration within the vast corridors of the unconscious. Most artists place a great significance on their inspiration with the realization that any mental process regarded with interest grows and develops, whereas if it is ignored or treated with suspicion, it shrivels and dies.

 The Way of Action

The way of action does not begin with action, but with mind. One has to think of action in a new manner. For instance, this could be illustrated by the craftsman that carves magnificent pedestals, yet he would shrug off all thought of either praise or criticism, of ability or clumsiness and merely go off in the forest. There, his vision was purified, he was able to gaze at the shape of trees and select a form suitable for a pedestal, if he found one. If not, he would simply return home. Unfortunately, this state of grace has become a rare occurrence amongst humanity. Often we act with a purpose in mind, striving to satisfy a desire or eliminate a certain fear. To perform an action out of selflessness, duty or service, however, becomes the aim within the way of Action. Although it may often be a natural disposition to forget or care for others and the need to identify with them. Thus, service is one of the most effective ways of overcoming frustration and loneliness in order to bring one closer to the true self. It not merely the satisfaction from having been useful, but such actions also produce warmth and inner happiness. Within service, all available resources are directed toward the well-being of another, and it is then that the gloomy wall of separation gradually falls away. Care, for anyone, becomes a reminder of protection, security, happiness and unity, which if lacked during childhood can lead to immense repercussions later in adult life. Those who undertake to serve, however, come into contact with unfulfilment and pain. This experience more often than not changes the individual beyond the point of return. Their boundaries extend to include another human being or numerous. By directing ones attention to the world of another, servers forget themselves and their concerns. In this manner, without seeking it, they discover their own realization. True service is not merely concerned with temporary relief for those individuals, it is rather based upon the ability of the server to empathize with the individual that they are caring for. To comprehend their circumstances and allow them to discover inner strength and confidence to believe that they can stand upon their own two feet. One will eventually discover the infinite value within each and every being upon the planet, allowing for a greater capacity of compassion and empathy. It becomes a spiritual manifestation within the self achieved through the service to others, accomplished by individuals such as Gandhi and Mother Theresa. Yet, each transformation occurs gradually within time and hard work.

 The Way of Illumination

The first stage along this path is to simply clear oneself of all burdens, clutter, clouds and weights on the consciousness. This can be achieved through meditation, yet it is also possible through the means of mindfulness. The way of Illumination at times emphasizes the relationship with the physical world. As the treatment of the body affects the body, causing either heaviness or lightness. In addition, emotions can adversely affect the consciousness. For instance, such burdens can hinder the consciousness from expanding and opening, thus the individual must learn to free themselves from the tyranny of emotion and practice non-attachment. In order for the consciousness to become more agile and attentive emotions are at times chosen as a subject for meditation. Then same can be stated about desires. If one has become obsessed by them, the consciousness will continually be drawn toward something other than itself. However, it is neither right nor feasible to eliminate all desires. Yet, by taking a stand that is too profound, one can repress desires and involuntarily end up intensifying them. It is essential that life should not be reduced to a continual and exclusive pursuit of self-gratification. To learn how to be content with little. To discover inner simplicity, as it may. Ideas may also become an obstacle to the expansion of consciousness. It may be their content, thus the practitioner beings to look into ones assumptions. Conversely, a too profound reliance upon any conviction can prevent one from looking further ahead. During illumination, one ventures into states of consciousness that are above and beyond even the greatest notion, consequently one arrives at the point to re-examine ones relationship with the mental world. It is a path to become conscious of all without filters or preferences. This also allows for the practitioner to focus upon a single object to the exclusion of everything else, taking consciousness to a level of maximum intensity. Through introspection,  the individual can learn to retrace their consciousness to its source and let it emerge back into itself. In this manner, the practitioner becomes conscious of the self as empty of all content, unconfined by space and time. In order to be accurate and truthful, awareness must be receptive. Instead of producing formulas and applying them to the world, the individual receives the world into themselves. To be alert, open and vacant, in essence. According to Huxley, the state of grace at any level can only be achieved by cultivating alert passivity to the point of complete humility and selflessness. When the practitioner has freed themselves from stereotypes and abstractions they come to live in a richer and more intriguing world.

The Way of Dance and Ritual

Throughout the ages and in all civilisations, dance has been used an aid to higher knowledge and to mystical union with the divine as well as the cosmos. Within countless dancers biographies, there is ample amount of evidence of the transpersonal qualities of dance. Those who dance are able to step outside the confines of personal existence, transcend linear time and dive into ecstatic, mind-altering experiences. In essence, it unravels the mental and emotional patterns that have crystallized over the years in an individuals makeup, the individual comes to free themselves through performing the activity. This release occurs when dance follows a repetitive rhythm and every movement is foreknown. The mind is no longer weighed down with the responsibility of deciding which movements to make and which not to. It simply surrenders to the rhythm. However, within sacred dance the ritual aspect is more explicit. One is dancing in order to honour the divinity, to raise oneself to its level, becoming one with it. It is the moment in which ritual and dance truly become united to achieve a greater cause. Nonetheless, one can easily find rituals within daily life, sequences of predetermined actions that are distributed through the day. They serve to mark the passage of time, enabling one to take a mental break. It provides a resurfacing rhythm to ones life. Yet, they are also external means for generating a subjective universe. The gestures and movements of ritual, however are rather different from those of normal life. Sacred gestures, for instance, are not responses to actual circumstances, as they are not aimed at achieving a specific result. They represent a timeless dimension, untouched by chance. Furthermore, the deliberate action with which they are carried out suggests a incredibly sensible and attuned reality. All these factors generate a situation in which consciousness is naturally led to transpersonal levels. In addition, gestures and actions are predetermined, therefore they are empty and release one from the need to decide. Every ritual is a discipline to follow without any scope for individual originality. Its predetermined gestures can produce an inflow of transpersonal strength and open a door to an unknown, extraordinary world rather similar to dance.

The Way of Science

Science is a rigorous discipline, it teaches individuals to preserve even in the absence of enthusiasm, to avoid self-deception and to gain control of their thoughts and attention. It trains the individual to persist until they grasp a principle rather than stopping at partial solutions. It educates the individual to notice that events are linked, to identify structures and rhythms that are not immediately apparent and to leave behind a familiar approach or world in order to explore another, more objective one. The scientific method may only be a few centuries old, yet intellectual honesty, the ability to eliminate firmly entrenched mental patterns to see things are they truly are, is timeless. The belief that everything is possible, even realities that are uncanny or in opposition to the opinion of the mass. Furthermore, drawing an analogy consists in seeing similarity in two distinct entities or processes. For instance, to recognize an individual from a photograph means to recognize the resemblance between a living being and black and white marks on a piece of paper, which is an instant recognition of analogy. Yet, there are also new analogies, which enable individuals to construct concepts and invent devices,. One requires to make an imaginative leap from one reality to another to achieve the unthinkable. Science is often thought of an organized, rational tasks performed by means of systematic research aseptic laboratories. Instead a scientist often “feel” their way, as it may, relying at times on chance or on a series of favourable circumstances. Insight can often happen no other way, for the instrument and the processes used by the scientists are an embodiment of the old theories, the very ones that must be overcome in order to achieve progress. They obstruct discover, as they make no provision for it. Within the less structured universe of daily life and chance, in contrast, new ideas have full play to emerge in a less direct or even seemingly accidental fashion. Chance discover and invention are the very essence of the creative mind, fertile in its ability to recognize a microcosm of meaning and beauty in any event. However, the goal of science is not for those that wish to give in easily, nor is it for those who are content with little, or those who perceive they have already discovered a solution. Open-mindedness, curiosity, concentration and discipline become of essence to use all of ones resources in order to reach the goal.

 The Way of Devotion

“In the Way of Devotion, love is directed vertically towards the Supreme Being.”

Devotion offers profound riches, however it also demands absolute poverty. When all vital energies are concentrated on one point, all else loses its appeal. In order to proceed on the path of devotion, one requires to learn emotional detachment. Detachment, however, does not necessarily include disregard for other or the justification of violence, rather it stands for the freedom to regard nothing but the highest as absolutely essential. This state can produce a sense of lightness and joy unavailable to those that are weighed down by a thousand desires with the corresponding burden of worries or fear. The practitioner entirely surrenders themselves to love and service in numerous practices of devotion. In consequence, in the way of illumination, love encompasses all creatures, whereas in the way of devotion, love is directed vertically toward the supreme being. In the way of illumination, love is a mental attitude and it appears objectively within the hearts of the individual as well as in the nature of reality. Conversely, in the way of devotion, love is passionate and full of fervor. Detachment is commonly more pronounced. In the way of illumination, love is more often than not a consequence of freedom rather than a means of attaining it. In addition, rationality, although it must in the end be transcended, is at times accepted and even applied as an instrument for the expansion of consciousness. The way of devotion, on the other hand, is based upon non-rational self surrender. Yet, the higher one climbs along either of the two paths, they resemble one another. In conclusion, none of the ways toward the self are more direct and more explicit in their direction than to love the spirit, to desire it, to think of it at all moments and to eventually give oneself over to it in ones entirety. Love expressed to the source of all good produces warmth, conviction, enthusiasm and certainty. It becomes a perpetuation virtuous cycle. The intensity of this path is not merely a result, yet also a prerequisite. An essential condition of this way is that the object of devotion be numinous. Usually this is not the case, as there are countless idols to which an individual can be devoted such as money, pleasure, success and so forth. Devotion tunes into the object and enters its world. Therefore one requires to take caution, regarding what objects or individual one decides to focus ones energies upon.

The Way of Will

 The Way of the Will is called “the most direct”, “the most literal”, “the hardest”

The survival instinct is the oldest and most deeply engrained aspect of human nature, the boundary beyond which humanity often disintegrates. Existence inside this boundary is a pleasurable experience, yet if the individual were to approach the borders, they are often swiftly overcome by anxiety, terror and bewilderment. However, there are those that draw pleasure from such experiences, of going beyond. They discover that by challenging their attachment to survival, they are transformed and regenerated. These individuals tread the path of will. All those that follow this path are quite diverse, yet there are shared characteristics, such as the triumph over fear, the staring death in the eye and the pushing oneself beyond a given threshold. However, in order to overcome their deeply rooted inclinations, all of them apply the function that is defined by the act of will. The way of will may be the most direct transpersonal path, yet it is not always a safe one and it demands a profound amount of the individual. As its most decisive phase, the way of will proceeds without hesitation, ignoring the complexities of the subjective world. Those who travel along this path are often gifted with imagination, sensitivity and intelligence, yet when a crucial moment approaches, they set aside all superfluous ideas, images and feelings and act incisively and resolutely. Each transpersonal path is paved with issues and difficulties, yet the way of will is in fact the loneliest. Support is often available in other other paths in the form of general guidelines or encouragement as well as the experiences of others. However, the way of will offers no aid and no precedents. One is always the first to carve a track through the jungle, to break a record or to fight the establishment. In fact those who travel this path become a law unto themselves. Nonetheless, the way of will is also the most literal. On other paths, one is confronted with death in a metaphorical sense, yet on the way of will, ones life is actually at risk, perhaps coming even facing death itself. In very path towards the self, the individual consciousness moves beyond its previous sphere of experience and extends into vaster worlds. There are many different methods by which this expansion can be actualized. The networks of automatic responses that imprison one can be analysed, traced back to its origin or transcended. Whereas in the way of the will, it is shattered. With nothing more than will and courage, one overcomes limits and breaks new ground.

What is the “Self” and how does it relate to and unify the spectrum of experiences?

In referring to the transpersonal self, individuals have accumulated data on peak experiences, yet the self remains elusive and paradoxical. It can be illustrated by a thousand theories without being elaborated in its entirety by any. And yet, the self is present at all times. In conclusion, transpersonal phenomena possess an intrinsic existence of their own. They do not belong to a similar level of consciousness as other phenomena of the mind. All transpersonal abilities and experiences form part of a single family and stem from the same source, which is commonly described as the self in order to indicate the most authentic identity of each human being. In other terms, within the biological, psychological and spiritual make-up of a human being, there exists a higher transpersonal centre from which these experiences and abilities arise and originate. Above all, this centre is ones truest being. While ones ordinary sense of identity in founded upon boundaries and attachment, the self possesses a sense of identity based upon the pure awareness of being and unity with all that is. Its very essence is a consciousness free of all contents, beyond time and cultural conditioning. From it radiate higher qualities such as love, peace, joy, courage and strength. It is the source of creative inspiration and higher intelligence. It has a serene, broad perception, originating in a cosmic viewpoint. It is the ultimate life principle, possibly the deathless nucleus of each human being. The self, however is almost always invincible. At rare times, it causes particularly intense experiences, whereas for certain individuals it may become the centre around which the personality is organised. Nonetheless, it remains unconscious for the vast majority of mankind. Although it is fairly possible to achieve awareness of the self, such as expressing it in ones daily life or by recognizing it within others. Certain attitudes and techniques make this undertaking a possible attainment for a vast number of individuals. One cannot arrive at the full realisation of the self by accident, by mistake or unexpectedly, but only through a systematic approach that mobilizes all of ones attention and every resource at ones disposal. However, the self may also represent the next stage within human evolution. From this viewpoint, evolution is a process of self-organisation and self-renewal occurring at a biological, psychological, sociocultural and spiritual level.

Attainment of Non-Attachment

Cultivation of Abhyasa

Abhyasa is defined as choosing or cultivating that which leads to sthitau. To understand the meaning of sthitau, it is necessary to combine two principles. Firstly, that of tranquility, calmness, or peace of mind. Secondly, that of stability, steadiness, or being of firm ground. Thus, sthitau means a stable form of tranquility. In other words, it is the pursuit of an equanimity that is with you at all times.
A single thought arises, and the mind goes off into a fantasy about that single thought, creating a whole train of thoughts. We might simply recognize the fact that our mind has strayed and for what reasons, “Mind is starting to fantasize”. (Vikalpa) With the same thought pattern, we may note that, “This thought arose from memory (Smriti). Shall I act on this, or let it go?” We may be listening to an individual, then suddenly, perhaps with a jolt, recognize that we had stopped listening. The mind might have drifted in the direction of the blankness associated with sleep (nidra), though this does not mean we actually fell asleep. We might then remind ourselves to stay awake or remain alert. We might have been working on a task, and notice in a positive way, that for this past few minutes, the mind was fully present, seeing clearly (Pramana), and that the thought patterns were correct or accurate. We notice how useful this is. We might be experiencing some thought process, thinking about some person, or witnessing some thoughts at meditation time.
After a certain amount of time of performing such a practice, you will naturally find that the labeling process becomes non-verbal. It is very useful to literally say the words internally when you label the thoughts. However, the non-verbal labeling comes automatically as you increasingly become a witness to your thought process. During meditation, the thoughts can then easily come and drift away. (This means the mind is awake and alert, as well as clear, which is not meaning dull, lethargic, or in a trance.)
Yoga science maps out many aspects of the mental process so that the student of yoga meditation can encounter, deal with, and eventually go beyond the entire thought process to the joy of the center of consciousness. We learn to label the thoughts, and then gradually learn to go beyond them.
t is important to remember that there is another aspect of labeling and witnessing that has to do with the direct training of your mind. This is the process of deciding and training your mind whether a given thought is Useful or Not Useful. However, ultimately one must face his or her own thought process. There is no other way, as the mind stands between our surface reality and the deepest inner Truth. The methods may be somewhat different on different paths, but encountering and dealing with the mental process is inescapable.
If the “Yes” to the willingness to explore the thoughts and thought process is even a small “Yes,” then one can nurture that small flame of desire until it is a forest fire of desire to know the Self. That single-minded desire for Truth swallows up the smaller desires and opens the door for the grace which guides from within.
This burning desire to know, with conviction is called Sankalpa Shakti. Many people hear of and say they want the awakening of Kundalini Shakti, the spiritual energy within. However, the first form of Shakti, or energy, to cultivate is that of Sankalpa, or determination. It means cultivating a deep conviction to know oneself at all levels, so as to know the Self at the core. It means having an attitude that, “I can do it! I will do it! I have to do it!”
In the oral tradition of Yoga meditation, it is said that you should never just believe what you read or are told, but that you should also not reject these things either. Rather, take the principles, reflect on them, do the practices, and find out for yourself, in direct experience whether or not they are true.
The means of doing this, in this case, is to systematically explore all of the levels of the thinking process, one at a time. Repeatedly you will discover, “Who I am, is different from this particular thought pattern that I am witnessing right now!” Over and over this insight will come, in direct experience, thought after thought, impression after impression.
Gradually, you come to see in your own opinion, observation, conclusion, and experience that, “I am not any of these thoughts!” Then you own it as your own experience and truth.
Good or bad, happy or sad, clear or clouded, none of the thoughts are who we are. It is no longer a theory from some book, or the mere statement of some other person, however great that person may be. This kind of direct experience is the goal spoken of by the ancient Yogis, Sages and Masters of the Himalayas. It comes when the practices of meditation, contemplation, prayer, and mantra converge in one experience of pure witnessing.
Resting in this realization, we also come to see that the habit patterns which define our personality are perfect expressions of this individual person. The beauty of our personality uniqueness is seen, ever more clearly, as we remember our True Self that is beyond, yet always there.

Reality and Space-Time

“The nature of Reality is a game of hide and seek, which is really the only game there is. Now you see it and now you don’t. That which smiles through all faces is only One Reality and the same One is called One without second. There is only One that exists beneath all the forms of the world. There is only One…Here, there, and everywhere incomparable, changeless and everlasting.”
It is stated that as long as there exists the sense of duality, there also exists a space, along with a sense of time. These bind one under certain conditions, hence allowing for mental states, such as fear, agony, and pain.
It is significant to understand the three conditionings of the mind, which are time, space, and causation. For instance “You are afraid of someone because you acknowledge the existence of someone as different from you. If there is only One, who will be afraid of whom?”
When all desires are swallowed by only one wave, and when that wave alone exists, then there will be no time, space, or causation. It prevents one from the realization of the unity in diversity. The secrets of birth and death are revealed only to a fortunate few. “It is a rare individuals, who can lift the veil of time, space, and causation and then know that past, present, and future are but commas and semicolons in a long sentence without a period”

Mindfulness and Concentration

It is very common for teachers of meditation to describe one of two general types of meditation, and to recommend one as being superior to the other.
– Concentration: In this approach, one intentionally focuses the attention on only one object, such as breath, mantra, a chakra center, or an internally visualized image.
– Mindfulness: In this approach, one does not focus the mind on one object, but rather observes the whole range of passing thoughts, emotions, sensations, or images.
Students of meditation often find themselves confused by having to decide which is more suitable for them, having to practice only one or the other. To cause further confusion, mindfulness is often described as coming from one religion or tradition, while concentration from another religion or tradition, which is in actuality inaccurate.

Numerous sages and yogis apply both methods in yoga and meditation. In fact, they are not seen as different choices at all. Mindfulness and concentration are companions in the same one process that leads inward to the center of consciousness. If one stays only in the shallow, beginning levels of meditation, then choosing between one or the other can seem to make sense. Yet, if you wish to go deeper in meditation, you will find that both processes are essential to obtain progress.
If one practices only mindfulness, the mind is trained to always have this surface level activity present. Having this activity constantly present may be seen as normal, and the attention simply does not go beyond the mind-field. Attention can back off from experiencing deeper meditation and samadhi so as to remain in the fields of sensation and thoughts. However, if one practices only concentration or one-pointedness, the mind is trained to not experience this activity of thoughts, sensations, emotions, and images. The activity is seen as something to be avoided, and the attention may not even be ditation and samadhi.
By practicing both mindfulness and concentration, one is able to experience the vast impressions, learning the vital skill of non-attachment, while also using concentration to focus the mind in such a way as to be able to transcend the whole of the mind field, where there is only stillness and silence, beyond all of the impressions. Finally, one can come to experience the center of consciousness…
When exploring the mind, mindfulness may be emphasized, while remaining focused. Then, if a particular thought pattern or samskara is to be examined so as to weaken its power over the mind, concentration is the tool with which this examination is done. This allows an increase in vairagya, non-attachment. When settling the mind, trying to pierce the layers of our being, including senses, body, and breath, concentration carries the attention inward through the layers. When attention moves into that next deeper level of our being, then concentration and mindfulness once again work together to explore that layer, so as to once again move beyond, or deeper.

References:

– Swami Rama
– Yoga Sutras of Patanjali

Yoga Of Time Travel

(Inspired by the literary works of Fred Alan Wolf PhD)

Yoga consists of a system that is partially philosophy and partially science. According to Hindu philosophy, the system of yoga is divided into two principal parts. Hatha yoga, which mainly concerns itself with physiology in order to establish health as well as the training of mind and body. The other however, Raja yoga provides the means to gain control over the mind. Yoga as a practice and system implies a concept of time that is summed up by the term Samsara. It signifies the conditioned existence as well as boundedness…the yoking of spirit to spacial and temporal confinement. Yet, above all, Samsara represents time. George Feuerstein stated that the literal meaning of Samsara is “flowing together”. A perpetual flux of things and events producing consequences of causal relationship. This “flowing together” has a counterpart of quantum physics and is essential as to how the mind constructs time and the appearance of objective events. Yet, Samsara refers to a notion that the Western mind with a linear view of time does not conceive, which the idea of the wheel of existence…That the soul experiences endless rounds of birth, life, death and rebirth, set in motion by causal links created in past lives. From a quantum physics viewpoint, these cycles can be experienced by the time traveller through recognition of the role played by the ego-mind to anchor experience, literally binding it into time providing an active focal point or ego. However, Samsara is also a synonym for Maya or illusion. The persistent beliefs that tie one to space and time, thus one participates in the flow of these perpetual cycles rather than to seek an escape from them. Conclusively, this kind of perennial philosophy proposes an infinite, unchanging reality hidden behind the illusion of ceaseless change. It lingers at the core of every being and is the substratum of the personality.
The parallel-universe paradigm states that a universe can possess identical copies of itself without the conscious knowledge of its inhabitants. In effect, each time an individual makes an observation, the universe would split into as many possible outcomes as the individual could witness from their one observation. For instance, when you flip a coin and observe it landing, the world splits into two parts. A “heads” universe and a “tails” universe. Well, at least you’ve won somewhere, right…

In summary, modern physics has proven that time and space are not as separable as originally conceived, in fact, it is ones perception of them as separate that is an illusion. As a consequence of Albert Einsteins proposal in the year of 1905, which he later named the spacial theory of relativity. Although the Western viewpoint of the matter may be rather mechanical and perhaps too linear to adequately assess the subject. Einsteins seminal paper, also published in 1905, on the electromagnetics of moving bodies, although widely frowned upon became a fast step in the progression of understanding space-time. Conclusively, his equations had enabled one to comprehend how two observers, moving relatively to each other in a smooth and unaccelerated manner, could come to differing conclusions in regards to the when and where of an event that they had both observed. As physicists began to gradually accept that space and time are inseparable, the term proper time began to be developed. It describes the time experienced by a clock travelling along a space-time trajectory when compared with the time shown by other clocks that are not and were not travelling on the trajectory. Subsequently, space-time geodesics mark the most profound proper time between events when compared with any other trajectories having the same endpoints. However, once one leaves behind the scientific outlook on the matter, one arrives at the inference that within the true self, there is no space-time. If all is one and all is an illusion, then that which is considered to be “out there”would in actuality be situation in one location at all times. In view of the concept of psychophysics, in an article published around the time of 1979, Ben Libet observed a number of patients post-operatively with the aid of implanted electrodes, which eventually led to his paper of subjective referral. For instance, Libet discovered that human beings are mostly unconscious. That the choices that are made and the sensation that are responded to originate within the unconscious. As a matter of fact, during his experiments associated with the temporal referral, he carefully applied physical stimuli to the brains of numerous patients. Henceforth, it was found out that the delay between the individuals conscious awareness and external stimuli can last up to half a second. It was then argued by Libet that the individual may not even be fully consciously aware of their response at the time, nor the actual reasons why. Furthermore, he concluded that the reaction is faster than the perception. Conclusively, that which is considered to be the present moment may appear is if it moves unidirectionally forward in space-time, however this would only be probable, if one applies a linear perspective. Yet, within the nature of mythical time, all events in the past and future are equally present. They may appear as events of chronological time, however it is merely the nature of consciousness to experience the phenomenal world in a progression of moments.

It is a widely held misconception that the laws of physics prevent time travel, however, in truth they may actually require it. Although one may easily fall into circular reasoning, the paradoxes do not usually lead to logical inconsistency. For instance, if a future action (A) leads to a consequence (action B) in the past that prevents that action A from taking place, then how could action A occur to begin with? This type of inconsistency paradox is also referred to as the grandfather paradox. Although classical physics really has no problem with events appearing in a reversed time order, which arises as the classical physicist insists that time and space are immutable. In addition, the autonomy principle and the grandfather and creativity paradoxes constitute an unstated assumption called the chronology tenet concludes that one cannot travel backward through time. This assumption was constructed out of a rather narrow common-sense viewpoint. It should be noted that according to that outlook, travel into the future would not violate the viewpoint, whereas travel to the past for even the briefest of times seemingly does. However, in essence, time-travel into the past does not violate the laws of causality, as previously expected. Yet, in contrast to classical physics, in which a single outcome of any experiment is determined by the implicit laws of causality implied, all outcomes of any experiment are predicted to actually occur each weighed by a probability. The possession of multiple outcomes, as it may, is a significant feature of quantum physics. However, it is that which happens to these alternatives after an observed outcome that remains in question. The reason would be that each time an observation occurs, the observer splits and enters into each of the six world predicted. In addition, the presence of parallel universes and closed timelike lines actually aid in the resolution of paradoxes in the chronology tenet. For instance, in the grandfather paradox, if the bright young scientist could make use of a closed timelike line to go backward in time, as she would appear in the past, the universe would split into two nearly identical copies. Instead of unconnected parallel universes, each containing its own paradoxical closed time-like line and a copy of the time-traveller. There would be two parallel universes threaded by a single closed time-like line. Conclusively, the paradoxes do eventually resolve themselves, often by construction two version of a reality, which would seem almost identical.

Each parallel world contains a single future event that connects with the present event through the modulation effect. This is seemingly how parallel worlds become separate. Once the modulation takes place, the parallel worlds split off and no longer interfere with each other. It should be also be stated that if both, the possibility wave and the complex conjugate wave, are a part of physical reality, time would not merely be a one way stream. Additionally, it is possible for the brain to naturally tune in with the future and resonate with the past. And for most, it already occurs within the mind without conscious realization. Those that are known as visionaries may as well be those who are able to tune into other worlds, besides the current one. The past and future are merely reference points on a larger, much more complex amount of timelines. For instance, the present moment can be defined as the sequence of adjacent events that are most meaningfully connected time wave clash, as it may.

Nonetheless, the phenomenal world as it is perceived depends on the subtle relationship between the possibility wave and a probability curve. Possibility waves determine when and with what likelihood events occur, also they are able to reinforce as well as cancel one another out, thus affecting that which is perceived. The “odds”, which would be displayed as probability curves, which determine the probabilities of the events in question. In consequence, probability curves arise when two related possibility waves multiply each other. Through this process, time itself emerges, as do ones immediate experiences. The causal relationship that is observed between events also arise from this deeper order, in which the possibility waves reside. Conclusively, if one were to attempt to merge with corresponding times in each and every moment of ones time bound existence, there would be no sense of time for that particular individual. Although it is the true state of our existence, timelessness according to countless spiritual doctrines, one has to gradually attain that state of being in order to come closer to the true nature of the phenomenal world. In addition, one may be capable of attaining glimpses of other existences, dimensions or parallel worlds, yet it would still be increasingly difficult to discover the location of the sequence of events. However, as the psyche of each individual differs, each individual responds differently to the vibrations of the past or future. Although they are most likely constant, each individual copes differently. Yet, Wolfs observation on the matter appears highly accurate, illustrating the fact that the future in truth ripples backwards through time, affecting the present, and thus affecting the individual. As well as the past rippling forward. Nonetheless, the visionary thus focuses on a constant amount of progress in order to attain the envisioned goal, whereas others that may be lacking that type of vision may struggle to cope without a similar type of passion towards a particular form of achievement.

The natural course of possibility waves, without the intervention of consciousness to construct a focused point, is to move from a more focused to a less focused pattern. Hence, the perception of reality appears to blur and spread out after an instance of focus. In consequence, this process can be used to the individuals advantage. Once a living being lets go, they unfocus and free up space that had been previously filled with judgements, expectations and so forth. The observer and the observed become one. Moreover, once an object is freed, as it may, the possibilities associated with it increase at any particular location in space-time. The unfocused object spreads out, which means that one is no longer seeking possible positions that the object may hold in the future. Overall, the abilities to focus and to let go constitute the basic binary activity of conscious life. Through attention and repetition, one gains knowledge. It is the manner by which the mind functions. Furthermore, the individual can learn to let go of memories or focus on possibilities, allowing a specific events to come into being. Nonetheless, it should be noted that through the practice, time is actually created. Although in technicality, it is at all times created by the mind.

Throughout the ancient teachings, it appears as if God, Krishna or “All That Is” requires a large number of focal centres, perhaps even an infinite amount, in order to awaken from the trap of material existence. In addition, it is stated that the material existence or illusion of existence merely continues due to the bondage of desire. An illusion that appears as the divine play, connecting objective time and subjective mind. However, the entrapment of the mind of the absolute does not only stabilize the universe, yet is also enables the Mind to experience itself as other beings. It provides a common awareness of the physical world, providing all living beings with a sense of objective time and space. Time becomes that which it is perceived to be through common experiences. The choice that is eventually made by the individual are displayed as possibility waves that exist in a sub-spacetime realm, moving around and existing in several locations simultaneously throughout past and future. Furthermore, when consciousness acts, possibility waves travelling backward through time modulate waves travelling forward through time. This modulation results in the squaring process that yields a probability curve, which appears as entirely logical within the physical world. In conclusion, the Yoga Sutras describe that the pure soul awareness of a true yogi is, in essence, changeless and non-moving, its form having accomplished its own intelligence, assuming the identity of knowing. Time, the sequence of modifications of the ego mind, likewise terminates, giving place to the Eternal Now. In consequence, total liberation becomes possible when three qualities of matter (light, inertia and vibration) no longer exercise any hold over the yogi as well as having discharged the four-fold aims or duties of self, family, society and country. Once established in ones own true nature, the power of pure soul awareness, only then shall one truly experience the silent truths of the universes.