CLEAR

There is a basic lie around which the great illusion has been formed. We have been conned, and the con has been constructed like every con is. All impressions and events are there to support and make the con appear plausible. The key for the con to work is to construct it around a simple assumption. This basic assumption is a lie, but it is not an explicit lie. It is rather an unstated condition that unites all the complexity of impressions and events. [Give an example from a popular con movie]

Each of the circuits that coordinate the functions of the neural network has fallen prey to a big con. Take the circuit coordinated by the lizard brain. The lizard brain is, evolutionary speaking, the oldest part of our brain. It is the central stem that controls basic functions of the body and it is concerned with movement, defending, fleeing, and attacking. It is in charge of basic, physical survival. Its function is to coordinate functions of the body, most of which are beyond our conscious control (i.e., heartbeat, breathing, etc.). Now, the part of our brain in charge of creating maps, theories, higher thoughts, et cetera, is the last brain to be formed in evolutionary time. It creates complex theories and images about the world in order to allow us to navigate complex spaces and to evaluate what we do and have done. It gives us a better chance. It is called the brain cortex. Most of the third circuit functions are located here.

Well, get this: the map making ability of the third circuit creates an image of the body as a whole. It does this as a simulation of what the lizard brain does. The lizard brain coordinates the basic survival functions of the body and it does it undercover, away from the meddling of conscious thought. The third circuit, however, creates a simulation of this function. This simulation it calls “me”, and when it says “me” the third brain is talking about the image of our body as a whole. It then leads us to talk and act as if the image of the body we have is indeed the whole body. What happens then is we begin to take threats to that image of our bodies as actual threats to the body, and this causes our first circuit to react as if a real threat is happening. [Give an example from a social situation that is interpreted as a survival threat and makes us react in the way we would react to a physical survival threat].

This is the lie that makes the con possible: that our image of “the body as a whole entity” is the body itself. It is a lie when we begin to assume it is real. It is a con when the rest of the system assumes this image is real.

This “me”, however, is not confined to the physical image. The “me” can be transferred to the other circuits as well. In each case, the circuit assumes that the image corresponding to it is “me”. It assumes “me” is the coordinator of that circuit. It also assumes the different instances of “me” are a continuous entity that makes up the real person.

We become dependent on the word “I” and “me”, a purely linguistic necessity. It’s just the way we learn to use language to interact with others. However, we also learn by association and by general consensus to associate that word with social characters we learn to play. Finally, we also associate emotional displays to these particular social characters. In the end, we enter a messy web formed around the assumption that the “me” is a real entity.

In short, a map or theoretical construct is assumed to be the real coordinator and mover of the body and thus suffers the fears and attractions that would correspond to the body. We walk into a meeting with the boss, the school principal, the priest, the parent, or any other authority figure we have come to associate with our survival, and we suddenly feel the same physical effects we would experience if we found a poisonous snake in front of us. We feel a rush of adrenalin, our limbs go cold, our perceptions sharpen while our thoughts cloud and become fuzzy.

The perceptual systems we have to be able to navigate the external world allows us to take in data and process it in a way designed to increase our chances of survival, enjoyment, and to measure our mental maps against that feedback mechanism of the senses in order to improve our maps and interactions with the environment. However, the basic con, the lie that tells us the construct is real, interferes with our perceptual system too. Our highly sensitive nervous system detects light, sound, heat, smells, flavors, texture, and much more. The brain collects information from different areas and puts it all together with projections of “time-space” to create the ambiance and the environment in which we find ourselves in a given moment. Now, the con we are talking about leads us to believe that the sense impressions that the system perceives and coordinates must be perceived by a central entity. In other words, we assume that the impressions are separate from the perceiver. In a sense this is true, when you think that the system that perceives is separate from the perceived. The problem comes when you also assume that the perception itself (the sense impression already in the nervous system) is separate from the observer. The system is both the observer and the sense impression being observed. One and the same.

The instrument of observation is the observer. Decartes’ cogito ergo sum leads us into buying into the “logical” conclusion that, if there is thought, then there must be a thinker. That would be like saying that if a computer calculates, there must be inside a separate entity that calculates. If our nervous system perceives, it doesn’t follow that there is a perceiver separate from the nervous system.

Let’s look at the other circuits.

The instinctive center has an organizing center that keeps different elements of the body organized and collaborating in order to maintain the system itself; pretty much the same way the chess master organizes the game’s pieces to protect the integrity of the formation or the strategy. The instinctive center seeks to protect. It protects the organism, that is the organization, first and the parts second. Now, a short circuit takes place when a different organizational center is confused with the instinctive. If, for instance, the center of our social structure (or the ego, the social mask) is confused with the organism then we send the signal to the instinctive center that it has to protect that social structure. Consequently, if the ego feels threatened, we will see the organism react as if a life-threatening menace is at hand. We talk to our boss or someone embarrasses us and we get the impulse of running away or to fight. We stand up to talk in public and adrenaline begins to pump or we begin to perspire as if preparing the body for fighting.

Emotions and intellect often play disparate games. They get together in front of a board, and while one plays chess the other plays checkers. Thought follows its own rules, and tries to follow its connections to a conclusion. Once a conclusion is reached, it serves as a resting point but not a stopping point. Then, thought continues with yet another association. A thought mostly changes course when another thought appears, but does not stop. Emotions, on the other hand, follow a different path. Perhaps it is more accurate to say they do not follow a path but radiate cyclically.

One important thing to remember is that each center has as it’s first priority its own survival. I can put up with many changes as long as they don’t threaten the center itself. A thought or system of thoughts is more likely to be accepted and incorporated into one’s world view if it doesn’t directly threaten the survival of the organizing mental center. If threatened by accepting contradictory ideas, the center would simply file them into different reality programs and set up a buffer between them. This buffer will keep the contradictory views away from each other, so that when one is active the other is not even seen.

There are mental buffers, emotional buffers and even physiological buffers. An example of a mental buffer are memory gaps. You smell something and there is a rush of memories from childhood; memories that had not been recalled in years. What you don’t notice is that at that moment there are other memories that are not available to you but were available right before the smell awoke the older memories. Another example of a mental buffer: you haven’t done any math in years. You couldn’t do certain problems but you know you knew this material before. You put yourself in a similar environment as when you were proficient with the material and suddenly you are doing math again.

An emotional buffer functions in a similar way. So it feels like you’ll be in love forever when you are in love, and when you are pissed and hating the one you loved yesterday all the emotions and memories that seem available to you are those that fuel what you are feeling at the moment. In fact, the story of your life seems different depending on when you remember it. The mood of the moment determines the emotions and memories you can bring from your past. You create a chain of events that seem to be tied, one following the next until they all culminate into the present. In a different mood, there will be different events and emotions that will create a completely different story.

1. Definition of "Clear"
1. An open space where something can happen
2. An open and empty container where something can be placed there
3. The quality of being unobstructed--applied to a path, causeway, road, rod, or channel.
4. An atmosphere offering a clean, unobstructed view of what is beyond the immediate surrounding.
5. The quality of being transparent, allowing the light to pass through without distortion.
6. An inner state where doubts, contradictions or other distracting factors do not operate, allowing for clear action and right thought.
2. Blocks, obstructions, dirt, etc
1. Anything that causes unintended blockage, deviation, or obscuration of energy serves as a block. Same with those elements that obstruct a clear view and transparency. Possible manifestations of a block are:
1. Repetitious activity, thought, emotion, or mood.
2. Self damaging or self defeating habits
3. Permanent identification with ideas, opinions, tastes, attractions and repulsions
4. Electrical resistance when evoking a memory
2. What can cause a block of the energy?
   
1. The learning of habits
2. Trauma or shock
3. Physical Manifestations
3. How can a block be removed?
   
1. Physiological processes (massage,rolfing,etc.)
2. Psychological processes
3. Meditation
4. Psychoactive drugs
3. Clearing the Centers
   
   1. Clearing the instinctive center

2. Clearing the moving center
   
   1. Work with movements
   2. dance
      
3. Clearing the mental center
   
   1. Working with paradox
   2. Intellectual magic Experiments
   3. Focusing attention
      
4. Clearing the emotional center
   
   1. Acting Experiments
   2. Adoration of the machine
   3. Adoration of the Other

    

5. Working with the Tattwas

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