The Image and Likeness of Our Focused Thoughts

But the mere fact that God created me makes it highly plausible that I have somehow been made in his image and likeness, and that I perceive this likeness, in which the idea of God is contained by means of the same faculty by which I perceive myself. That is, when I turn the mind’s eye towards myself, I understand not only that I am something incomplete and dependant upon another, something aspiring indefinitely for greater and better things, but also that the being on whom I depend has in himself all those great things, not merely indefinitely and potentially, but infinitely and actually, and thus he is God.

Rene Descartes in his Fourth Meditation from his work, Discourse on Method and The Meditations on First Philosophy is actually hitting the religious head with a resounding nail that can wake-up the dead if there was anything that was dead. The only thing that needs waking up is our ego consciousness that wanders through physical life thinking it’s separated from the other aspects of consciousness.

The God that Descartes objectively describes is another portion of the self that is connected to the stream of consciousness that flows through all consciousness. Just like a drop of water that becomes one with the ocean our consciousness can be a drop as well as the ocean. We are the God we seek. We are infinitely and potentially whole, but we create an outside image of this wholeness and call it God. That’s okay. Millions of us do it and will experience that wholeness in our own individual way when we pull ourselves out of the movie of physical life.

Our psyche is a multidimensional television set where many programs are operating, but only one is in focus. Even though we focus on one, all the other dimensions are latent in that one. There are coordinates that connect all of them. There is a give and take that’s visible between one program and another so the action in one affects the action within the others.

The psyche contains other programs with other plots; other world situations and environments. We can walk out of one program and into another, but we must know the other program exists before we can experience them. In a sense all programs are portions of one program.

The reality we are experiencing is on our dimensioned screen, but there are portions of the other programs not showing on that screen. They are not lined up linearly, but are contained within the focus in a completely different way. What makes sense in this focus may not in another. All of our thoughts and actions exist in a significant manner in this dimension which we perceive, but in dreams these thoughts and actions become self-propelling. Energy is never lost. The energy within our thoughts does not disappear or dissipate; that energy becomes reality in other dimensions.

So the energy we place on this separate God is not lost; it becomes energy in another dimension where the self absorbs it. The self becomes the image and likeness of all of our focused thoughts.

Truthful Subjectivity

Therefore I must now ask myself whether I possess some power by which I can bring it about that I myself, who now exists, will also exist a little later on. For since I am nothing but a thinking thing or at least since I am now dealing simply and precisely with that part of me which is a thinking thing if such a power were in me, then I would certainly be aware of it. But I observe that there is no such power; and from this very fact I know most clearly that I depend upon some being other than myself.

Rene Descartes in his third meditation from his 1641 work, Discourse on Method and Meditations on First Philosophy did lay some fertilizer on the beliefs about God that continue to expand in linear time. Descartes wanted to prove that there was a supreme being made in the likeness of man and that being controlled his actions and thoughts. There was no other explanation that made sense to him since he only used his objective thoughts to describe his own subjectivity. His rock-bed reality made all other thoughts about other realities that exist in and around the self inconceivable.

We have neurologically blinded ourselves for centuries so we only accept a certain range of neurological impulses as true reality, but our subjective consciousness is innately aware of many valid versions of reality. We identify one small portion of the psyche and consider it our greatest part, but it’s flawed by beliefs about God which are shaped by the egotistical doctrines of man-made religions. There is nothing outside of the psyche. The psyche is built on a framework of consciousness units that function uniquely within the universe of each individual consciousness.

All realities emerge from the psyche. Our reality is within the term psyche itself where a plethora of realities are created to fuel the natural growth and development of a personality existing in this time-space dimension. That personality seems to operate blind in some individuals while in others accomplishments and challenges are know and expected. An unbalance or contrast is set-up by a personality that has not accepted the challenges and the potential for expanded development. Distortions manifest that directly impact expansion, but these challenges still provide a framework for pursuing desires and goals.

This built-in impetus provide clues; point of reference and when they are strong enough to provide greater comprehension that constructs new framework, the old framework seems limiting and is discarded. The concept of God and the perception of an external perfect being is not framework that has to be discarded. It is framework that is expanding as we become aware of other aspects of our psyche and the consciousness units that continue to change how it perceives not only our focused reality, but the realities that exist within and around it.

Old world inhabitants may scorn this idea of a god that has no shape or form and is an aspect of our own consciousness, but when we realize that these old beliefs are portions of our own psyche that have not reach a level of awareness that assimilates expanded knowledge we begin to appreciate our multiplicity for what it does in this physical reality.

Too much inner spontaneity at any given moment in linear time creates unknown experiences that are interpreted by the ego consciousness as myths, folklore, or fantasies, but at some point this spontaneity manifests as truth since it originates in our own truthful subjectivity.

Blocked Portions Of Subjectivity

But perhaps I am something greater than I myself understand. Perhaps all these perfections that I am attributing to God are somehow in me potentially, although they do not yet assert themselves and are not yet actualized. For I now observe that my knowledge is gradually being increased more and more to infinity. Moreover I see no reason why, with my knowledge thus increased, I could not acquire all the remaining perfections of God. And finally, if the potential for these perfections is in me already, I see no reason why this potential would not suffice to produce the idea of these perfections.

Rene Descartes in his 1641 work, Discourse on Method and Meditations On First Philosophy skates on the thin ice of religious blasphemy by insinuating that God like qualities exist within him. Three hundred and seventy years have pasted since he wrote that work and an overwhelming amount of people consider these thoughts blasphemy. Beliefs about the nature of God are deeply rooted in myths, folklore, religious mind control, ignorance, and forgetfulness.

The belief that God is perfect and infinite helped Descartes perceive a God that is separate from the finite self that exists within a body. Descartes judged God to be perfect. According to his beliefs an objective being cannot be produced by a potential being that doesn’t conform to the idea of perfect. We are taught to believe we are not perfect for a several egotistical reasons.

The expansion of our belief system is producing the realization that portions of our consciousness are focused on a specific reality while other aspects of the self are always wandering without tuning into any precise reality or frequency. Different worlds are experience every night in the dream state, but unless our consciousness is tuned in with precision we cannot perceive them clearly. Descartes idea about the self is a good example of how one self knows the future in other realities while another self is locked into the beliefs of this physical reality.

The human psyche is a supernatural radio that picks up all the stations at once. The physical self is just one signal on one station and it’s tuned into one frequency, but there are a plethora of other stations to experience. The overall reception of these different stations depend on the wiring and inner workings of the psyche.

The inner workings exist apart from the stations they are meant to be pickup so these stations of consciousness exist apart from the supernatural psyche. The psyche makes the radio and adds new connections and stations as it expands. There is constant interaction between all the stations and there's an incredible amount of creativity within this process so all the actions of one station affect all of the other stations.

Because of the specific poise of our consciousness we believe we are outside of these stations and attribute them to a higher power. Intrinsically the psyche contains all the stations and the realities that are experienced. We use different focuses to bring other aspects or frequencies into focus at some point in linear time. Simply by altering attention within certain beliefs we bring those frequencies into focus. Descartes did that, but relied on his beliefs about religion and science and blocked them, even though he experienced them subjectively.

The Expanded Creativity of the Psyche

If the objective reality of any of my ideas is found to be so great that I am certain that the same reality was not in me, either formally or eminently, and that therefore I myself cannot be the cause of the idea, then it necessarily follows that I am not alone in the world, but that something else, which is the cause of the this idea, also exists.

But if no such idea is found in me, I will have no argument whatsoever to make me certain of the existence of anything other than myself, for I have conscientiously reviewed all these arguments, and so far I have been unable to find any other.

Rene Descartes touches on some metaphysical concepts in his 17th century work, Discourse on Methods and Meditations on First Philosophy. His third meditation digs into ideas and impulses and he tries to identify where they come from. He believes that not all of his ideas about the objective reality come from the self he calls me. He believes there is a power outside of that self that is initiating ideas, which are foreign to his own limited beliefs and perceptions.

The concept of multiply selves eludes him since his work is focused on establishing a God who orchestrates an objective life for him. That belief is not new, but the method of verifying the existence of such a figure is done with objective tools instead of subjective senses.

The concept of objectifying inner data using one’s own subjective inner consciousness is becoming part of our physical environment. Quantum physics is showing that there are other aspects of consciousness that give thoughts and ideas roots using a codified system. This system provides a framework where we agree to objectify certain inner data individually as well as en masse. An idea whose time has yet to come means there’s not enough energy connected with the idea to propel it outward into the physical world.

In the dream state and in other realities ideas and impulses are immediately experienced. There is no energy or time lag. The psyche is presented with its own impulses, which are instantly reflected in dream situations and in other reality experiences that are out of our daily focus.

Descartes ideas about where his ideas originate are based on his beliefs about the self and about the nature of the God he believes exists in another state or reality, but those ideas actually represent and reflect his own private intents and purposes using his focused psyche. There are other layers of the psyche that have expanded and that aspect of the self experience other dimensions that can create the sense that there is something more in the self. Those experiences have been called by many names.

The God-like aspect of the self is connected to the expanded creativity of the psyche and once we sense it our objective world view of God changes from a separated and fragment entity to the reality of multiply selves connected to an expanded consciousness.

The Essence of Our Zenliness

While reading the introduction to D.T. Suzuki’s 1926 book, Essays in Zen Buddhism I was compelled to substitute the word consciousness for the word Zen in two particular paragraphs in that piece. I discovered that the word Zen is interchangeable with the concept of inner consciousness, which is the foundation for all physical experiences. Here are the paragraphs and as I write them I sense that the very act of expressing them without objective thoughts stimulates the unfettered action of the consciousness behind the words.

In a word consciousness has its own way of pointing to the nature of one’s own being, and that when this is done one attains enlightenment, in which all the contradictions and disturbances caused by the intellect are entirely harmonized in the unity of an expanded order.

For this reason consciousness never explains but indicates, it does not appeal to circumlocution, nor does it generalize. It always deals with facts, concrete and tangible. Logically considered consciousness may be full of contradictions and repetitions. But as it stands above all things, it goes serenely on its own way. It does not challenge logic; it simply walks its path of facts, leaving all the rest to their own fates. It is only when logic neglecting its proper functions tries to step into the track of consciousness that it loudly proclaims its principles and forcibly drives out the intruder.

It’s clear that the intruder in our daily scenarios is the ego consciousness which has the ability to experience separation in order to remember the unity of Zen or consciousness. Inner consciousness never forces itself to be recognized; the ego consciousness exerts the force and becomes the intruder.

The internal pulling of consciousness brings expansion to the ego and it is expressed in several ways. Life is experienced or the “The Way,” as Lao Tzu put it is rooted in the multiplicity of our consciousness.

Joint Cooperation

But what then am I? A thing that thinks. What is that? A thing that doubts, understands, affirms, denies, wills refuses, and that also imagines and senses.

Indeed it is no small matter if all of those things belong to me. But why should they not belong to me? Is it not the very same “I” who now doubts almost everything, who nevertheless understands something, who affirms that this one thing is true, who denies other things, who desires to know more, who wishes not to be deceived, who imagines many things even against my will, who also notices many things which appear to come from the senses? What is there in all of this that is not every bit as true as the fact that I exist. For it so obvious that it is I who doubt, I who understand, and I who will, that there is nothing by which it could be explained more clearly

Rene Descartes in his third meditation from his work, Discourse on Method and Meditations on First Philosophy is hitting the human nail on the head in terms of defining a fragment of his consciousness. He explains how the mind and body are independent but need each other in order to make sense of individual existence. The body cannot exist without the mind, but the mind does exist without the body. Body consciousness follows the stream of inner consciousness and creates an ego consciousness which Descartes identifies by describing aspects of it.

Consciousness exercises itself using innate abilities that cannot be expressed through physical manifestation alone. The neurological structure of the brain cannot capture all the nuances of consciousness especially since it travels faster than the speed of light.

The structured framework of physical existence needs a specific platform filled with experiences which we accept as real and valid. Inner consciousness along with body consciousness makes that platform or focus possible. Physical reality clicks on and off; we only perceive it the waking hours, but the inner work that makes this platform possible is done in the sleeping or dream state.

The meeting of body consciousness and inner consciousness requires intense focus so extraordinary manipulations are required; perceptions must be fine-tuned in physical terms and even when they are limitations occur. Cellular comprehension is not tuned-in by the normal conscious self and the free-wheeling aspect of the expanded self is hidden as well. A disengagement process must occur so each aspect of consciousness can regenerate.

Our material reality is formed by joint cooperation. Impulses and ideas become objectified and become part of the physical environment. This provides a framework of inner data at any given point in space-time. The airplane objectifies the inner data of flying and Descartes objectifies his existence in that 17th century period, but he still exists today; he is functioning in unison with another aspect of his consciousness.

Escaping the Prepackaging

The mind is proved to really distinct from the body, even though the mind is shown to be so closely joined to the body that it forms a single unit with it. All errors commonly arising from the senses are reviewed; an account of the ways in which these errors can be avoided is provided. Finally, all the arguments on the basis of which we may infer the existence of material things is presented not because I believe them to be very useful for proving what they prove, namely, that there is a real world, that men have bodies, and the like, but rather because, through a consideration of these arguments, one realizes that they are neither so firm nor so evident as the arguments leading us to the knowledge of our mind and of God.

Rene Descartes is his 1637 work, Discourse on Method and Meditations on First Philosophy is explaining something we all know, but forget about the self. We have chosen a certain type of consciousness that identifies with the body and flesh for a certain period of time.

Other types of consciousness choose other forms to express and expand in any particular dimension. Our earthly experience contains knowledge of the existence of more than one body, but we focus on the present one even though bleed thru experiences occur. We call these experiences by other names, but the cells remember those body experiences and comprehend them in cellular consciousness terms.

These self created experiences are lodged in our body consciousness. The mind, as Descartes explains, is distinct from the consciousness units that are connected to secondary activities that function in another aspect of space and time, butthey are well aware of how those activities impact the present as well as the future. The reality of each day is anticipated by the cells and the body is prepared for it although we overlook these precognitive projections. A “future life” grows out of the present mindset just like a tomorrow grows out of today.

We are taught not to trust this self; the ancient truth that there is something more perfect than us expresses a distorted self-validity that requires a God-like figure to worship. Descartes found that figure using his six meditations, and he put his beliefs in what could be proved scientifically as well as what he believed to be true about the self.

That mind-body connection is the fence that contains thoughts that manifest matter and our language prepackages those ideas into certain patterns. Escaping the prepackaging is a task, but we have the ability to accept our consciousness for what it is, which is best described as the energy that travels faster than the speed of light as it expands in the awareness of a stream of consciousness, a mind, and a self-created body.