Theosophy | GĪTĀ YOGA – III

The term ‘devotion’ remains one of the more beautiful words in the English language, its suggestive and sacred etymology harking back to the taking of a vow. At the popular level this may be seen in frenzied devotion to a secular cause such as that of a political party. There can be total commitment without any streak of scepticism. There is neither wavering nor weakening of such commitment, but it is focussed upon an abstract idea attached to some tangible form. Few human beings, however, can contain the vast energy of unconditional commitment within the vessel of any external organization. Attempts to do so in messianic politics merely re-enact what happened in earlier history in relation to dogmatic religion. Owing to the limitations of sectarian ideologies and organizational structures, and especially due to the difficulty of distinguishing between the impersonal immortal individuality and the changing personal mask, ardent votaries fall prey to self-righteousness, an outburst of exaggerated emotion mistaken for deep feeling. No wonder Socrates challenged Euthyphro’s claims to knowledge of piety and holiness – the relation between gods and humans – the most exalted, elusive and mysterious of subjects, wherein one’s credential is the uncommon recognition that one does not really know. What was true in his day is even more evident in our own time. Many people are running away from past symbols of piety, from various forms of totalism and tokenism in churches, and from every kind of trivialized, degraded and vulgarized ritual and sacrament. But in rushing to the opposite extreme, pretending to be nihilists, they are often trapped in the tragic predicament of having no faith in themselves, not even enough to carry on from day to day. Muddled thinking and negative emotions reinforce each other, corrupting the psyche.

 Devotion is much more than wanting to be devoted. It is far more than having a euphoric feeling, however holy this may seem at the time. Bhakti is a different order of consciousness from that involved in the expenditure of emotion. Its sovereign power can only flow freely from the ātman, the perpetual motion of transcendental light that shines upon every human soul. It is invoked through an inward prostration of the mind within the sanctuary of the heart towards the Light of the Logos. To ask how one can prostrate before that which one does not comprehend is to ask how to be humble before the great mystery of Nature, the vastitude of life or the saga of humanity. To be humble in this sense is not merely to say to oneself that one does not know, but also means that one can thrill with the thought of the mysterium tremendum. Even though one does not know its destiny or destination, one may feel reverence for the whole of humanity; though one cannot fathom the breadth or depth of Nature, one rejoices in one’s kinship with Nature; though one has no final answer to the basic questions of life, one remains open towards the life process. Such simple devotion generates the proper mental posture, which Krishna depicts in the Bhagavad Gītā. It is neither too high nor too low, neither so abject that one cannot generate any enthusiasm nor so lofty that one is isolated within an ivory tower of self-delusion.

 True bhakti comes to birth through the firm recognition of the unity of all life and the universality of the highest ideals and ideas conceived, transcending the human capacity to formulate and transmit them. When devotion continues undiminished through the trials that it necessarily brings, just as light increases the shadow – it renews itself. It must be put to the test, and it surely will be. One has to encounter the abyss; one has to be tried and tempted. Jesus had three great temptations, of which a remarkably perceptive account is given by Dostoievsky in the story of the Grand Inquisitor. All Initiates go through trials, and they do this deliberately because, although those who are perfected before birth really need no tests, they compassionately re-enact the archetypal story for the sake of the human race. Any person can, from small beginnings, tap the immense potential power in a vow to give birth to lasting devotion. This cannot be done even with an authentic start and a self-sustaining rhythm unless it is fortified by the fearlessness and courage that are rooted in the invulnerable truth of one’s devotion.

 Devotion is rather like the harnessing of electrical energy. In order to be properly channelled to some end, the resistance or responsiveness of the conductor is crucial. Just as a river cannot rise above its source, the power of devotion is as great as the heights upon which it is focussed. Devotion is also affected by the clarity of the mental picture of the ideal, even though that evolving picture may fall short of the ideal, which, when fully realized, becomes so all-encompassing that it is beyond the possibility of formulation in words or any expression in particular modes. As Shelley knew,

Rome’s azure sky,

Flowers, ruins, statues, music, words, are weak

The glory they transfuse with fitting truth to speak.

 Devotion fundamentally alters the relation and ratio between the unmanifest and the manifest: what is not said is more important than what is said; what is not shown or seen is more suggestive than what is shown and seen. Francis Thompson exclaimed:

O world invisible, we view thee,

O world intangible, we touch thee,

O world unknowable, we know thee,

Inapprehensible, we clutch thee!

 This celebrates the passage from the region of māyā to the realm of sat. One of the oldest invocations in the Upanishads is:

Lead me from the unreal to the real!

Lead me from darkness to light!

Lead me from death to immortality!

 Lord Krishna came at a time when he knew that humanity could not go back and restore the child-state of antiquity. He also knew that human beings in kali yuga were going to be enormously vulnerable to self-righteous merchants of the moral language who narrow and limit conceptions of duty and morality by institutionalizing them, thereby binding human beings through fear to mere externalities of conduct. Therefore an alternative had to be shown. Being magnificently generous, Krishna speaks at the widest cosmic level of how the Logos functions out of only a small portion of itself and yet remains totally uninvolved. It is like the boundless ocean on the surface of which there are many ships, and in which there are many aquatic creatures, though the depths of that boundless ocean remain still. The whole world may be seen from the standpoint of the Logos, which is essentially incapable of incarnating and manifesting within the limitations of differentiated matter. The Logos can only overbrood. This overbrooding is joyous, producing myriad kaleidoscopic reflections within which various creatures get engaged, act and become caught.

 For the sake of all beings enmeshed in this māyā, Krishna incarnates the immortal standpoint and sovereign perspective of divine activity, which is all sacrifice. That is the critical relationship between the unmanifest and the manifest, for if the unmanifest can never be fully manifested, how can the manifest ever be linked to the unmanifest? There is always in everything that is manifest, behind the form, behind the façade, a deathless core of the very same nature and essence as that which is unmanifest. Where a human being can, by the power of thought, bring this to the centre of individual consciousness, it is possible to consecrate. It is possible to act as if each day corresponds to the Day of an entire universe, or to a lifetime. It is possible to act in each relationship as if it were a supreme expression of the very highest sacrificial relationships between teacher and pupil or mother and child. It is possible to act in a small space as if there were the possibility of an architecture and a rearrangement with analogues to the grand arrangements of solar systems and galaxies.

 This is the great gift of creative, constructive imagination without illusion. What makes it Wisdom-Sacrifice is that one trains personal consciousness – the chattering mind, the divided and wandering heart, the restless hands. One centres all of these energies around a single pivotal ideal, having no expectations. An ordinary human being with no expectations whatsoever would simply die, because, typically, a person lives on the basis of some confused and vague expectations in regard to tomorrow, next year and the future. Deny a human being all expectations, all claims, and personal consciousness usually will collapse. Of course this must not be done from the outside. The shock would be too great. But human beings can administer the medicine to themselves progressively and gradually. Merely look at the years already lived and see how many expectations have been built up. Either you dare not look back at them and how they were falsified – which means there is a cowardliness, a lie in your very soul – or you have replaced them so fast by other expectations that you are caught in a web of externalizing expectations. To initiate a breakthrough you can earnestly think, “Supposing I have only one day more to live; supposing everything that I have is taken away from me; supposing I can rely on nothing and expect nothing. What would be the meaning of joy, the dignity of grief?”

 At that point, if a person thinks of Lord Krishna, of the unthanked mahātmas and adepts, and thinks of them not as distant from the human scene but as the ever-present causal force behind the shadow-play of history, then he finds an incredible strength in that thought, a strength in consciousness, but without a solidification of the object of consciousness. One can act with a freedom that is ultimately rooted in total actionlessness, like the supreme light of the ātman which is in eternal motion but which is not involved in what we call motion, refracted by differentiated matter. At the same time, one can live as if each act is supremely important, sublimely sacred. The person who really thinks this out trains himself in this mode of thinking, feeling, breathing, acting and living, and can in time gain a new lightness and economy, a fresh conception of real necessity, but above all a fundamental conception of identity merely as one of manifold unseen and unknown sacrificial instruments of the one Logos.

Raghavan Iyer
Concord House, November 1985

Spotlight | Robert Fludd (1574-1637)

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Robert Fludd (1574-1637) was a English philosopher, theologian, and physician who is best known for his contributions to the field of Hermeticism, a spiritual and philosophical tradition.
Fludd’s philosophy was deeply influenced by the idea of the universe as a unified whole, with all things interconnected and interdependent. He believed that the universe was created by God and that it reflected the divine order and harmony that existed in the mind of God.
Fludd also believed in the importance of correspondences, which are connections between different aspects of the universe that reflect the underlying unity of all things. He saw these correspondences as a key to understanding the mysteries of the universe and unlocking the secrets of nature.
In addition to his interest in Hermeticism, Fludd was also interested in the study of alchemy and the occult. He believed that these disciplines offered a way of understanding the hidden dimensions of reality and accessing the divine knowledge that was concealed within them.
Fludd’s philosophy had a significant impact on the development of Renaissance thought, particularly in the areas of alchemy, mysticism, and the occult. His ideas about the unity of the universe and the importance of correspondences would go on to influence many other philosophers and thinkers in the centuries that followed.
Overall, Fludd’s philosophy emphasized the interconnectedness of all things and the importance of understanding the hidden dimensions of reality. His ideas about the unity of the universe and the divine order that underlies it continue to inspire and challenge thinkers to this day.
“For in the world is nothing great, but Man; in man is nothing great, but Mind.”
“The whole world is a living mirror of the Divine unity and is full of divine correspondences.”
“The wise man will seek within himself for the mysterious cause of things, and will not rest content with superficial explanations.”
“Nature is the living garment of God.”
“The universe is one vast living organism, animated by the divine breath and permeated by the divine light.”
These quotes illustrate some of the key themes in Fludd’s philosophy, including his emphasis on the interconnectedness of all things, the importance of seeking knowledge from within oneself, and his belief in the divine nature of the universe.

Rosicrucianism | A Preliminary Rosicrucian Grade from the Gold and Rosy Cross Restored: The Theoretical Brother 

The Rosicrucian Ritual of the Gold and Rosy Cross Restored: The Theoretical Brother.

Source: A Preliminary Rosicrucian Grade from the Gold and Rosy Cross Restored: The Theoretical Brother – Rosicrucian Tradition Website

The Secret Life of Symbols with Jordan Maxwell

🔥“𝗟𝗶𝗳𝗲 𝗶𝘀 𝗰𝗼𝗻𝘀𝘁𝗮𝗻𝘁𝗹𝘆 𝘁𝗲𝗮𝗰𝗵𝗶𝗻𝗴 𝘂𝘀 𝘁𝗵𝗮𝘁 𝘄𝗲 𝗮𝗿𝗲 𝗺𝗶𝗿𝗿𝗼𝗿𝘀 𝗼𝗳 𝗼𝗻𝗲 𝗮𝗻𝗼𝘁𝗵𝗲𝗿 𝗮𝗻𝗱 𝘁𝗵𝗮𝘁 𝗻𝗼 𝗼𝗻𝗲 𝗶𝘀 𝗮𝗻 𝗶𝘀𝗹𝗮𝗻𝗱!”

00:00:00 BinoMOBB

00:00:17 World of the Occult

00:36:02 Solar Worship

01:09:26 Mazzaroth – Ordinances of Heaven

01:37:29 Creating Man in Our Image

02:11:45 Solomon’s Temple & The Ark

02:53:31 Secret Legacy of Moses

03:25:52 Saturn and Secret Societies

03:55:07 Secrets of the Dollar

04:15:03 Incorporating America

04:42:21 Dawn of a New Day

Happy New Year 2023!! | Archangel Michael Clearing All Dark Energy From Your Aura With Alpha Waves, Archangel Healing Music

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Let us beware of creating a darkness at noonday for ourselves by gazing, so to say, direct at the sun . . . , as though we could hope to attain adequate vision and perception of Wisdom with mortal eyes. It will be the safer course to turn our gaze on an image of the object of our quest.


 Every year more than three hundred and fifty Catholic and Protestant sects observe Easter Sunday, celebrating the Resurrection of Jesus, the Son of God who called himself the Son of Man. So too do the Russian and Greek Orthodox churches, but on a separate calendar. Such is the schism between East and West within Christendom regarding this day, which always falls on the ancient Sabbath, once consecrated to the Invisible Sun, the sole source of all life, light and energy. If we wish to understand the permanent possibility of spiritual resurrection taught by the Man of Sorrows, we must come to see both the man and his teaching from the pristine perspective of Brahma Vach, the timeless oral utterance behind and beyond all religions, philosophies and sciences throughout the long history of mankind.The Gospel According to St. John is the only canonical gospel with a metaphysical instead of an historical preamble. We are referred to that which was in the beginning. In the New English Bible, the recent revision of the authorized version produced for the court of King James, we are told: “Before all things were made was the Word.” In the immemorial, majestic and poetic English of the King James version, In the beginning was the Word and the Word was with God, and the Word was God. This is a bija sutra, a seminal maxim, marking the inception of the first of twenty-one chapters of the gospel, and conveying the sum and substance of the message of Jesus. John, according to Josephus, was at one time an Essene and his account accords closely with the Qumran Manual of Discipline. The gospel attributed to John derives from the same oral tradition as the Synoptics, but it shows strong connections with the Pauline epistles as well as with the Jewish apocalyptic tradition. It is much more a mystical treatise than a biographical narrative.

 The Godhead is unthinkable and unspeakable, extending boundlessly beyond the range and reach of thought. There is no supreme Father figure in the universe. In the beginning was the Word, the Verbum, the Shabdabrahman, the eternal radiance that is like a veil upon the attributeless Absolute. If all things derive, as St. John explains, from that One Source, then all beings and all the sons of men are forever included. Metaphysically, every human being has more than one father, though on the physical plane each has only one. Over ten thousand years, everyone has had more ancestors than there are souls presently incarnated on earth. Each one participates in the ancestry of all mankind. While always true, this is more evident in a nation with mixed ancestries. Therefore it is appropriate here that we think of him who preached before Jesus, Buddha, who taught that we ask not of a man’s descent but of his conduct. By their fruits they shall be known, say the gospels.

 There is another meaning of the ‘Father’ which is relevant to the opportunity open to every human being to take a decision to devote his or her entire life to the service of the entire human family. The ancient Jews held that from the illimitable Ain-Soph there came a reflection, which could never be more than a partial participation in that illimitable light which transcends manifestation. This reflection exists in the world as archetypal humanity — Adam Kadmon. Every human being belongs to one single humanity, and that collectivity stands in relation to the Ain-Soph as any one human being to his or her own father. It is no wonder that Pythagoras — Pitar Guru, ‘father and teacher,’ as he was known among the ancient Hindus — came to Krotona to sound the keynote of a long cycle now being reaffirmed for an equally long period in the future. He taught his disciples to honour their father and their mother, and to take a sacred oath to the Holy Fathers of the human race, the ‘Ancestors of the Arhats.’

 We are told in the fourth Stanza of Dzyan that the Fathers are the Sons of Fire, descended from a primordial host of Logoi. They are self-existing rays streaming forth from a single, central, universal Mahatic fire which is within the cosmic egg, just as differentiated matter is outside and around it. There are seven sub-divisions within Mahat — the cosmic mind, as it was called by the Greeks — as well as seven dimensions of matter outside the egg, giving a total of fourteen planes, fourteen worlds. Where we are told by John that Jesus said, In my Father’s house are many mansions, H.P. Blavatsky states that this refers to the seven mansions of the central Logos, supremely revered in all religions as the Solar Creative Fire. Any human being who has a true wakefulness and thereby a sincere spirit of obeisance to the divine demiurgic intelligence in the universe, of which he is a trustee even while encased within the lethargic carcass of matter, can show that he is a man to the extent to which he exhibits divine manliness through profound gratitude, a constant recognition and continual awareness of the One Source. All the great Teachers of humanity point to a single source beyond themselves. Many are called but few are chosen by self-election. Spiritual Teachers always point upwards for each and every man and woman alive, not for just a few. They work not only in the visible realm for those immediately before them, but, as John reminds us, they come from above and work for all. They continually think of and love every being that lives and breathes, mirroring “the One that breathes breathless” in ceaseless contemplation, overbrooding the Golden Egg of the universe, the Hiranyagarbha.

 Such beautiful ideas enshrined in magnificent myths are provocative to the ratiocinative mind and suggestive to the latent divine discernment of Buddhic intuition. The only way anyone can come closer to the Father in Heaven, let alone come closer to Him on earth Who is as He is in Heaven, is by that light to which John refers in the first chapter of the Gospel. It is the light that lighteth every man who cometh into the world, which the darkness comprehendeth not. Human beings are involved in the darkness of illusion, of self-forgetfulness, and forgetfulness of their divine ancestry. The whole of humanity may be regarded as a garden of gods but all men and women are fallen angels or gods tarnished by forgetfulness of their true eternal and universal mission. Every man or woman is born for a purpose. Every person has a divine destiny. Every individual has a unique contribution to make, to enrich the lives of others, but no one can say what this is for anyone else. Each one has to find it, first by arousing and kindling and then by sustaining and nourishing the little lamp within the heart. There alone may be lit the true Akashic fire upon the altar in the hidden temple of the God which lives and breathes within. This is the sacred fire of true awareness which enables a man to come closer to the one universal divine consciousness which, in its very brooding upon manifestation, is the father-spirit. In the realm of matter it may be compared to the wind that bloweth where it listeth. Any human being could become a self-conscious and living instrument of that universal divine consciousness of which he, as much as every other man or woman, is an effulgent ray.

 This view of man is totally different from that which has, alas, been preached in the name of Jesus. Origen spoke of the constant crucifixion of Jesus, declaring that there is not a day on earth when he is not reviled. But equally there is not a time when others do not speak of him with awe. He came with a divine protection provided by a secret bond which he never revealed except by indirect intonation. Whenever the Logos becomes flesh, there is sacred testimony to the Great Sacrifice and the Great Renunciation — of all Avatars, all Divine Incarnations. This Brotherhood of Blessed Teachers is ever behind every attempt to enlighten human minds, to summon the latent love in human hearts for all humanity, to fan the sparks of true compassion in human beings into the fires of Initiation. The mark of the Avatar is that in him the Paraclete, the Spirit of Eternal Truth, manifests so that even the blind may see, the deaf may hear, the lame may walk, the unregenerate may gain confidence in the possibility and the promise of Self-redemption.

 In one of the most beautiful passages penned on this subject, the profound essay entitled “The Roots of Ritualism in Church and Masonry,” published in 1889, H.P. Blavatsky declared:

 Most of us believe in the survival of the Spiritual Ego, in Planetary Spirits and Nirmanakayas, those great Adepts of the past ages, who, renouncing their right to Nirvana, remain in our spheres of being, not as ‘spirits’ but as complete spiritual human Beings. Save their corporeal, visible envelope, which they leave behind, they remain as they were, in order to help poor humanity, as far as can be done without sinning against Karmic Law. This is the ‘Great Renunciation’, indeed; an incessant, conscious self-sacrifice throughout aeons and ages till that day when the eyes of blind mankind will open and, instead of the few, all will see the universal truth. These Beings may well be regarded as God and Gods — if they would but allow the fire in our hearts, at the thought of that purest of all sacrifices, to be fanned into the flame of adoration, or the smallest altar in their honour. But they will not. Verily, ‘the secret heart is fair Devotion’s (only) temple’, and any other, in this case, would be no better than profane ostentation.

 Let a man be without external show such as the Pharisees favoured, without inscriptions such as the Scribes specialized in, and without arrogant and ignorant self-destructive denial such as that of the Sadducees. Such a man, whether he be of any religion or none, of whatever race or nation or creed, once he recognizes the existence of a Fraternity of Divine Beings, a Brotherhood of Buddhas, Bodhisattvas and Christs, an Invisible Church (in St. Augustine’s phrase) of living human beings ever ready to help any honest and sincere seeker, he will thereafter cherish the discovery within himself. He will guard it with great reticence and grateful reverence, scarcely speaking of his feeling to strangers or even to friends. When he can do this and maintain it, and above all, as John says in the Gospel, be true to it and live by it, then he may make it for himself, as Jesus taught, the way, the truth and the light. While he may not be self-manifested as the Logos came to be through Jesus — the Son of God become the Son of Man — he could still sustain and protect himself in times of trial. No man dare ask for more. No man could do with less.

Raghavan Iyer
The Gupta Vidya II

Dark Gnosticism and Kabbalah – Aeon Byte Gnostic Radio

How about a dark odyssey into the shadow side of hallowed mystic systems? Maybe they’re not even mystic but elite mainstream tools for tyranny and the eventual atomization of civilization. This exploration includes a thorough understanding of various precarious concepts: The Cult of Yahweh, the Gnostic Androgyne, the Myth of Lilith & Samael, Abrahamic Prophecy, […]

Source: Dark Gnosticism and Kabbalah – Aeon Byte Gnostic Radio

Eastern Mystery Tradition | Ishi-no-Hoden: Japan’s Colossal Floating “Anti-epidemic” Megalith

Ishi-no-Hoden is one of Japan’s most mysterious and bewildering monuments, a gigantic stone structure in the shape of an old tube TV almost 6 meters (20 ft) high and 500 tons (560 US tons) in weight […]

Source: Ishi-no-Hoden: Japan’s Colossal Floating “Anti-epidemic” Megalith

A Brief Defense of the Golden Dawn System of Magic

On the Occult Corpus website, a poster by the name of alwayson posted a thread entitled ‘How to Become Better than a Golden Dawn Magician,’ in which he claimed that one could easily do […]

Source: A Brief Defense of the Golden Dawn System of Magic

Aeon Byte Gnostic Radio | Encounters With A Living Cosmos

Gordon White materialized at the Virtual Alexandria to discuss his new book, Ani.Mystic. He shared what animism is (and what it’s not). How does animism relate to magic, and how can it provide a novel way of connecting with the renewing energies of the universe? It’s time for a new metaphysical language and vision of […]

Source: Encounters With A Living Cosmos – Aeon Byte Gnostic Radio

Does the Brain Filter out a Wider Awareness?

By Marjorie Woollacott, contributor, neuroscientist, professor and author
The human brain has amazing capacities. It contains billions of neurons, allowing it to process vast quantities of information so that we can function effectively. But can we have too much information? Yes, and, in fact, filtering information is one of the brain’s most important functions. Brain filtering is an adaptive strategy and ensures that only the information relevant to our goals is allowed into our consciousness. This keeps us from being flooded with irrelevancies that might distract us.
To introduce brain filtering to my neuroscience students, I show them a video of two teams throwing a ball back and forth, and instruct them to track how many times each team gets the ball. After the students give their answers, I ask if they noticed anything unusual during the video. Typically, they say no. I then tell them a man in a gorilla costume walked across the court during the play. When they watch the video again, they see the gorilla. This is a classical case of the brain filtering out information (the gorilla) irrelevant to the task (counting).
Filtering of information through the attentional pathways of our brain was brought to wide acceptance in the 1950s through the work of psychologist Donald Broadbent. There is still debate regarding where in the brain this filtering takes place, but it is known that the two sides of the brain filter information differently. The left controls information important for language abilities and goal-directed actions. The right controls a broader visual-spatial attention that allows us to take in new experiences on the boundaries of our awareness.
In her book, My Stroke of Insight, neuroanatomist Jill Bolte Taylor describes changes in her attention following a stroke to the left side of her brain.  Immediately after the stroke, she found it exhausting to focus on what someone was saying. Once she allowed herself to rest in the experience of her right brain, however, she was only aware of the present moment. She says:
In this altered state of being, my mind was no longer preoccupied with the billions of details that my brain routinely used to define and conduct my life …. As my consciousness slipped into a state of peaceful grace, I felt ethereal.
Taylor says that the greatest benefit she received from the experience was an understanding that a “deep internal peace is accessible to anyone at any time.” Taylor’s experience is similar to that reported by many meditators and suggests that reducing the activity of attentional areas in the left side of the brain diminishes one filter on our awareness–and, thus, allows us to experience an expanded consciousness.
Many people’s experiences of this wider awareness have been published over the years. During near-death experiences, for instance, subjects have described perceiving their awareness leave their body and observe details of the attempts being made to resuscitate them. People also report moments when they are aware of something happening to someone many miles away. When they come back to their normal consciousness, these people sometimes ask, “Was it real? Or was it a hallucination?” Is it possible that in these moments the normal filtering mechanisms of the brain are reduced and this reduction allows the experience of expanded consciousness? Perhaps the brain’s filtering mechanisms screen out more than just sensory information.
Current research offers additional information on attentional processing and supports Taylor’s experience that the left side of the brain may selectively filter and, thus, limit access to this broader awareness. Research also shows that training can expand the way we perceive the world. Long-term meditation training, for instance, increases right hemisphere activity, and opens our awareness to a vaster field. Another brain area that is highly activated in meditators and that actually grows larger with meditative practice, is the anterior cingulate cortex (ACC). The ACC is also active during such practices as hypnosis and energy healing, allowing a more expanded consciousness to modulate the activity of the brain and body.
Is it possible that reducing the dominance of the left hemisphere and modulating the activity in the ACC might minimize the brain’s filter? Could minimizing the filter explain the mystical experiences of meditators and the “paranormal” phenomena reported during near-death experiences? This might indicate that there actually is an expanded level of consciousness that is accessible to our awareness. Is it also possible that, in addition to filtering out certain sensory information, the brain also blocks our awareness of this expanded level of consciousness?
William James, considered the father of psychology, made a bold proposal about this function of the brain at the turn of the 19th century, saying that the brain filters our access to a vast consciousness, which extends beyond the limits of neural activity. James proposed that the brain acts as a partial barrier and gives us only the surface of what is possible for us to perceive. The process James described so many years ago is, of course, the filter theory, and he said that what the brain filters out is consciousness itself — a supremely expanded consciousness. Not surprisingly, scientists during James’ time were polarized in their views about the proposal that a vast consciousness is filtered from our awareness by our own brain.
This skepticism persists, despite growing evidence that there are certain circumstances that allow us to experience this expanded consciousness. Research studies indicate that these experiences occur when the brain is inactive or minimally active, as occurs in near-death experiences, energy healing, or deep meditative states. At such times, the filter becomes thinner, and we can experience the expanded consciousness that is usually blocked. If these studies are valid, and I believe they are, we are faced with the paradoxical effects of the filtering process of the brain. The brain’s amazing capacity to filter sensory information is critical to forming coherent perceptions of the world. However, one consequence of this amazing capacity is to limit our direct access to the vast consciousness of which we are a part.