Bob's Philosophical Ramblings

Just some of my thoughts. I make no claims for any of this - some of it just has a ring of truth for me. This is the kind of stuff I like to think about. But none of it's written in stone. If you already have your own mind made up about "everything," please don't read this page.

Hi…The following  are snippets some of the things I’m interested in, books, theories, philosophies etc. that have absorbed me through the years. I’m not a dogmatic person by nature.

I think that some of the elements in many philosophies, religions and the like may be partly true, somewhat true, and in some cases not true at all.

Quantum physics has proved, mathematically, that “truth,” even the truth of “where” and “what” anything is depends, fundamentally, (and I use the term fundamentally in a MATHEMATICAL sense)  on the observing “consciousness” that is doing  the measuring of the “where” and the “what.” (Position and momentum cannot ever be measured at the same time.)

One of the huge problems I see today is that people get way too emotional about their various theories and beliefs. We are an over-emotional culture, pretty much worldwide.

In  some ways I think we could benefit by going back to the more muted and  under-emotional habits of the 18th century.

Everybody’s screaming their lungs out today…Debates on TV are deliberately contrived to be screaming matches in order to get ratings ...

Nothing very important is gonna’ get done or even talked about until all this screaming and fanaticism stops .

Also, it does help to have an attention span a bit greater that  of a mayfly. 

Nobody seems to want to think deeply or seriously these days. They seem to just want to state their dogmatic opinions in a 10 second sound bite, or  give a one sentence easy answer  to complex  problems. We have our left brains for a reason….and that reason is to reason. For all that is made of the “right brain” these days, all  it can do is provide an initial creative impetus…the logical mind has to work everything else out.

Zero point energy, and where it comes from, and just what IS  “the vacuum” anyway, seems to be a promising area to look at. Joe McMoneagle has some thought provoking things to say in this area, in "Mind Trek," as does Gary Schwarz in "Living Energy Universe," as does Bob Monroe in "Ultimate Journey". 

You people who may be just beginning your lives now may well see the discovery of the long hoped-for, often prophesied physical/non-physical interface....AND the discovery of just how this phase change is accomplished, and even more important, WHY and for what purpose it is accomplished !  Or maybe your great-grandchildren will see it .Bob Monroe has a lot to say about this "teleological" stuff !

We all hope, and want to believe, that our lives matter, and that there is a “purpose” to our universe. Science so far has found no such purpose, although the “initial conditions” that allow  a universe of physical matter to exist at all have very long odds against them, really amazingly  astronomically long odds.

Studies of the Jewish Kabbalah provide much insight into why any purpose  of  the universe, if there is one,  seems to be hidden and unobservable.

A book called "UFO Contact From Planet Iarga"  also gives mind blowing though convincing philosophical reasons for this concealment of the universe’s “purpose”...but be WARNED; “Iarga” is supercalifragilisticexpealli-FREAKY!  Certainly not to everyone's taste !

It basically says that Christianity is all true….but NOT in the simpleminded and “localized” way people may think. In many ways,  “Iarga’s” explanations are very close to Kabbalistic ones…only with the idea of a “cosmic Christ” as  a teleological end-point.

The Catholic scholar Teilhard De Chardin,  also had some ideas along these same lines. (In "The Phenomenon Of Man")

During the tsunami of ’04, I saw a lot of people on shows like “Scarbourough Country” having the old debate ; “if there is a loving god, why does he allow things like tsunamis that kill 155,000 people “ etc. etc. Some of the above cited books have led me to a rather simple, but logical answer for the “loving god” thing. People say that  a loving god would not allow  pain, thereby supposing that pain is somehow opposite to love.

But in these books you see that selfishness is the direct opposite of love. What matters in a system with this definition is your reaction to pain, and the selfishness or un-selfishness of your reaction to pain, NOT the pain itself.

According to the tenets of “Iarga,” and the Kabbalah, what the universe” wants” of us self-aware beings is a free choice made for un- selfishness. You can immediately see why the “purpose” of the Universe cannot be known under this logic. If the purpose were known, choices between good and “evil,”  which always boil down to choices of selfishness or un-selfishness, could not be made freely.

The dice are loaded, by the way, in both Kabbalah  and “Iarga” on the side of….un-selfishness, the idea being that the entire universe eventually becomes one gigantic  hugely complex  self-aware and freely choosing being.

The two “love-poles” (  + and - good and evil, selfishness and unselfishness) now exist as mutually supporting, though opposite self-aware entities. It is the "flow" between them that sustains the physical and non-physical universe.

These books offer a more abstract, some would say cold, definition of “love.” They say that love = inclusiveness and a “wanting” to share and “radiate” to all. The opposite pole of love, selfishness ”wants” to exclude, not radiate or share, and take all into itself, for itself, like a black hole.

We see the analogs to this in the world of physical matter, where the dominant forces  are radiant energy  on the one side, and gravitation on the other. Gravitation "wants" to pull to itself, or relativistically, to warp space around itself.

Radiant energy, conversely, "wants" to "give" out from itself.  Giving is "in the nature of,"  and intrinsic to, radiant energy. There's no "value-judgment" implied. You couldn't for example say that radiant energy is good and gravity is bad. These  opposing  forces just are...themselves.

Extrapolating further from these books,  a “Christ consciousness” would be a condition of utter and total sharing in a harmonious and collaborative state of being. An “individual’s” identity would be merged into this consciousness, yet still retain it’s “individuality.” perhaps somewhat in the way liver  cells,   are also part of a much greater whole  ………the liver itself. The liver  is in turn is part of the body....etc. etc.

In this way, "anti-entropy" ( life & complexity) balances "entropy"  (stasis & black-hole like sameness). The "new" situation, "cosmic christ-ness," would be as far above us in complexity and scope as we are to a single-celled paramecium.

Then the idea becomes, because all of us have both selfish and unselfish sides to us, which do we choose on any particular occasion ; to  share, to radiate out, or to withhold and keep  “x y z” for ourselves alone ? The reason a "free" choice has to be made is because forced altruism (love) is not love at all.

I have heard in many places  that  any “aliens” from elsewhere in the universe, in order to master the laws of intergalactic travel (which involve altering the fabric of space itself), must FIRST have developed a science and a religion which are essentially merged and the oneness of ALL sentient beings is realized and recognized. We are currently a long, long way from this level of development !

One of the reasons often given as to why the US government won’t admit any of it’s “alien” dealings is that it would be much too disruptive for our culture to be exposed to  1)  a system where science and religion were rigorously the same thing, and  2)  to the existence of “free energy” from the vacuum which would disrupt the world  petro-chemical based economic system.

I think we have at least 500 more years to go before any of the above ideas become operational and commonplace.  

Other fascinating books, in a whole other way, are Ingo Swann's "Penetration,"  Joe Mc Moneagle's "Mind Trek," and Gary Schwarz's  "The Living Energy Universe."

Imaginal Vision :   quoted   from "What Survives?"  Gary Doore, PhD   editor  Jeremy P. Tarcher, Inc.     

(NDE = Near Death Experiencer)

“By taking this shamanic perspective, we can appreciate that the plane of experience NDE’ers enter into during their near-death crisis is the same one that shamans learn to access freely during the course of their training. Therefore, strictly speaking, this realm is not one that awaits us only after death. It exists now and is in principle available in life to anyone who has learned the "access code."

And here is the second important lesson we can derive from this shamanic perspective: how to enter this world at will. The key to such entrance is surprisingly simple to state in words, although certainly not always easy to effect in practice. It all turns out to hinge on the imagination—though what I mean by this term is not what is commonly understood by it. Accordingly, let us take a moment to look at this familiar idea, the imagination, more closely in order to see how it actually holds the key to the door of the so called afterlife

In the West, with the notable exception of certain champions of the imagination such as Coleridge, we have tended to use this term in a somewhat pejorative way to signify something "made up," or, in short, a fantasy of some kind. Certainly, there is usually the implication that the realm of the imagination is not truly real, as in the common phrase "That's just your imagination." In part, this view is a direct legacy of an outmoded Cartesian dualism that forces us to choose between the conceptual categories of mind and matter and has, with the rise of science, given ontological priority to the latter.

But perhaps there is, after all, a third realm—the realm of the imagination sui generis, not as something unreal, but as something objectively self-existent, the cumulative product of imaginative thought itself. Indeed, this is a point of view that has been advanced within the past fifteen years by many scholars representing such fields as religious studies, mythology, psychology, shamanic studies, ufology, and NDE research. Much of this work has been predicated on a now-classic distinction between the imaginary and the imaginal, originally proposed by the great French Islamic scholar Henri Corbin in 1972.

This distinction is not only important; it is, I believe, absolutely fundamental to any formulation that seeks to shed light on the nature of the NDE and on what kind of a "life" we may expect after death. To follow Corbin's argument, we need to start with his concept of the imaginal.

First of all, in dealing with things of the imaginal realm, we are not talking about the stuff of fantasy, or even of imagination, as these terms are generally used today. Specifically, we are not concerned here with fictive matters or with what is "made up" through creative invention. Instead, the imaginal refers to a third kingdom, access to which is dependent neither on sensory perception nor on ordinary cognition (including fantasy). Normally hidden, it can be apprehended in what we would today call certain altered states of consciousness that destabilize ordinary perceptual modalities and cognitive systems. When these are sufficiently disturbed, the imaginal realm, like the night sky that can be discerned only when sunlight is absent, stands revealed.

The most important attribute of the imaginal realm, however, is that it is ontologically real. According to Corbin, who was a deep student of mystical and especially visionary experience, it must be understood that the world into which these (visionaries] probed is perfectly real. Its reality is more irrefutable and more coherent than that of the empirical world, where reality is perceived by the senses. Upon returning, the beholders of this world are perfectly aware of having been "elsewhere"; they are not mere schizophrenics. This world is hidden behind the very act of sense perception and has to be sought underneath its apparent objective certainty. For this reason we definitely cannot qualify it as being imaginary in the current sense of the word, i.e., as unreal, or nonexistent. . . . The imaginal] world . . . is ontologically as real as the world of the senses and that of the intellect. . . We must be careful not to confuse it with the imagination identified by so-called modern man with "fantasy." Not only is the imaginal realm ontologically real, it is also a world that has form, dimension, and, most important for us, persons. Corbin suggests this when he writes: "This is a world possessing extension and dimension, figures and colors; but these features cannot be perceived by the senses in the same manner as if they were properties of physical bodies. No, these dimensions, figures, and colors are the object of imaginative perception, or of the "psychospiritual senses."

In summary, imagination in Corbin’s sense is actually, as Coleridge claimed, a creative power and should be understood as a kind of "organ of perception" in its own right—what the alchemists called imaginatio vera (true imagination). And the world that it discloses is, as Blake knew, a supersensible reality that can be directly apprehended.

We are beginning to see now with a shaman's eye, with imaginal vision. But before we can understand what it is we are seeing, we need to pause to consider and examine the next step—a pivotal one—in the logic of this imaginal journey.

Just what is seen when one views with the eye of the imagination? What Corbin suggests is that we see our own inner spiritual state, transformed and projected outward into a seemingly objective external vision. In other words, what we are looking at—as well as with—is our soul.

Indeed, soul and imagination are indissolubly bound to each other in this kind of formulation. Virtually all scholars who have come to view imagination in Corbinesque terms have found themselves back, as it were, with Heraclitus, having to give primacy to the soul and having to acknowledge, with Aristotle, that the natural language of the soul is the image. Robert Avens, for instance, concluded his brilliant essay on imagination with the assertion that soul is imagination and that it is, in the end, our absolute ontological bedrock: "Only soul (the imaginal realm) is not reducible to anything else and so constitutes our true, ontological reality." Corbin's argument leads us to the threshold of death itself, for he goes on to tell us that imagination is ultimately a purely spiritual faculty, independent of the physical body, and is accordingly able to exist after the latter has disappeared. . . . The soul is also independent as to its imaginative capacity and its imaginative activity. Moreover, when it is separated from this world it can continue to avail itself of active imagination. . . . After this separation all the soul's powers are assembled and concentrated in the sole faculty of active imagination."

Light after Death

At death, then, we are released into the "magination", the creative expression of our soul no longer yoked to our physical body. And what we see—as though external to us—is the soul's own image. (The "imagination" is a NON-physical state perhaps underlying the quantam field.)

What we see is light. Light, the soul's own effulgence, incomparably radiant, splendid, primordial, and unconditioned. This light is both symbol and apogee of the NDE, as we know, and it is the universally recognized expression of our divine core manifesting itself in spiritual experience. The light is one's pure soul essence, undefiled by human character, though the way in which the light presents itself (its hue, brightness, etc.) does seem to reflect the state of one's soul—the "real you inside," as NDEers tend to put it.

This primordial light is then refracted through the prism of the soul so that it yields a world of images—an imaginal world.

The environment of the life between life is a reflection of each person's thought forms and expectations. The Tibetan Book of the Dead asserts repeatedly that the bardo dweller produces his own surroundings from the contents of his mind. Rudolf Steiner maintained that thoughts and mental images of our inner realm appear to us after death as our external world. "After death," he said, "all our thoughts and mental representations appear as a mighty panorama before the soul." And here unfolds that familiar succession of hyperreal images that collectively defines "the otherworld journey," the first stages of which NDEers have described so often, consistently, and convincingly. These accounts, which at least in their broad outlines (and allowing for local variations from culture to culture) seem remarkably congruent, might naively be thought to represent some kind of uniformity of postmortem geography. But from an imaginal understanding, this apparent consistency has less to do with any actual topological uniformity of an after-death realm than with the universality of the human soul. Clearly, if there is any merit to this perspective, it is not that we "go to a place" after death; instead, we enter a state of consciousness where images are our reality and where that reality, which is not entirely fixed, is responsive to the thoughts, expectations, and desires of our souls.

To see this from another angle, let us return to our earlier context of shamanism, for it is the shaman, once again, who sees most penetratingly here. Compare, for example, this passage from our chief expositor of shamanic vision, Holger Kalweit, with what we have already heard from Corbin: The geography of the Beyond portrayed [here] should not be seen as a naive description of other landscapes . . . but as an attempt to make the Surviving consciousness aware of the fact that it itself constitutes the world of the Beyond. . . . There is no realm of death as such. Instead the Beyond consists of all those properties particular to our consciousness once it is independent from the body. The shaman, whom modern research has shown to be a person extraordinarily gifted in his imaginative proclivities and whose training further strengthens those talents, is someone who has learned to see with the eyes of the soul. Thus, while fully alive, he has already entered into what most ordinary persons will encounter only when their mortality is upon them. This is precisely because the imagination of the shaman—his imaginatio vera—has been completely awakened.

Of course, the soul's journey after death eventually must depart from the common story line we know so well from our NDE narratives. That story begins, as we have seen, with the pure light of the soul's unconditioned divine splendor, follows the lineaments of its universal form, and must of necessity devolve into the particularities of each soul's perfectly appropriate but highly individualized imaginal world. In the face o£ such imaginal diversity, we must turn our attention elsewhere.

I suggest that we return it to this world, because though we meet our soul in "the next world," we make it in this one. And "making soul" (the phrase comes from Keats), as opposed to seeing the soul's essence after death, is after all what life requires of us.

In contemplating this task, however, it will behoove us to realize that what the shaman has achieved through the ordeals of his own training, we too may learn through other means..................

(Quoted from “What Survives"…etc.)

 (Note from Bob Welch here ; I’m beginning to think that the theories of Gary Schwartz and Linda Russek at  the U of AZ having to do with the "Living Energy Universe" may be exactly right. The "after death" realms may consist of pure DIMENSIONLESS information. This "information dimension", would be prior to, or inside of, physical matter.  It would be the archetype(s) on which matter is built. Maybe what we are doing in physical matter reality is "customizing" the archetypes, by EXPERIENCING their permutations, which  themselves would of course be infinite.)

The Iargan Instructional Analog Model - (from “UFO…Contact From Planet Iarga”)

"Iarga.. Chapter 1"

The mechanical instruction models are the visual representations of the principles of the cosmic unified field theory.

The model is intended to demonstrate that time, matter, and energy are creations out of the nothing and therefore the counter-balance has to be maintained to allow the causal infinity of the nothing to exist.

In a broader context the physical symbols all take on new meaning and demonstrate the unification of science and religion.

In a religious sense the spherical three-dimensional time-field in the heart of the pyramid symbolizes the Soul of the Creator.

The pyramid symbolizes his infinite love-will, the cage in which the infinity of His existence has been blocked irrevocably.

The lines symbolize the different  " timeless" waves.

The flywheels on the edges of the pyramid symbolize the twelve associated and interrelated universes, including ours, that make up this unity.

One cannot exist without the others.

The "Iargan" website

 

Various books I like and recommend:

Book Title

Author

   
Tertium Organum P.D. Ouspensky
   
The Phenomenon Of Man Teilhard De Chardin
   
The Living Energy Universe Gary Schwarz
   
The Afterlife Experiments Gary Schwarz
   
Ultimate Journey Bob Monroe
   
The Eye Of The I David R. Hawkins MD
   
Power vs. Force David R. Hawkins MD
   
UFO Contact From Planet Iarga Online Book
   
Penetration Ingo Swann
   
Psychic Sexuality Ingo Swann
   
Mind Trek  Joe McMoneagle

(click on "Book Title" for ordering and on "Author" for more information)

 

"Tertium Organum" by P.D. Ouspensky...just re-read it  It’s wonderful,,,,

“The Phenomenon Of Man” by Teilhard De Chardin

The “Sefer Yetzerah” from kabbalah.com

“The Eye Of The Eye” and “I” by David R. Hawkins MD

 Joe McMoneagle was America's # 1 remote viewer.  

Try..."The Afterlife Experiments" by Gary Schwartz available in e-book form

Try "Power vs. Force" by David R. Hawkins MD

Ingo Swann's new books "Penetration" and "Psychic Sexuality" are well worth reading

The Monroe Institute continues to do pioneering work on consciousness. Bob Monroe's 3 books on "oobe"s, are classics esp. “The Ultimate Journey”…but read it as last in a series, to become familiar with Monroe’s ideas and form of expression which are pretty unique.