Thinking on the other side of Zero Part 2 , livre ebook

Xlibris AU - Alan Joseph Oliver

Découvre YouScribe en t'inscrivant gratuitement

Je m'inscris

Obtenez un accès à la bibliothèque pour le consulter en ligne
En savoir plus

108 pages

English

Vous pourrez modifier la taille du texte de cet ouvrage

Obtenez un accès à la bibliothèque pour le consulter en ligne
En savoir plus

A propos
Informations
Extrait

Description

This book is about finding an explanation for my experiences as a healer, a role which I fell into without any idea of how or why it worked as effectively as it did. I have always been aware that my mind seems to work differently to others in some circumstances, such as noticing that I didn’t have any subjective memory at the age of 23 after a fright in an aircraft when the floor hatch on which I stepped fell a half an inch and locked. This gave me a great fright at the time, and the aircrew told me I was as white as a sheet at the time. When I recalled that experience there was no fright associated with the memory.
In my healing experiences I was able to experience the subject’s experience when it happened, but when I remembered it later there was no subjective memory of the experience, just a bland observation that ‘this is what happened at the time.’
From the Yoga Sutras I have learned how this works in theory and practice, and have been able to relate the Yoga theory to my limited understanding of quantum mechanics in this book. From what I have written here, I believe I have resolved Bohm’s concept of Wholeness and the Implicate Order, which physics may or may not accept. I have no explicit expectation in that regard.

Sujets

Biography

Autobiography

Informations

Publié par	Xlibris AU
Date de parution	10 octobre 2022
Nombre de lectures	0
EAN13	9781669888536
Langue	English

Informations légales : prix de location à la page 0,0200€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

Extrait

THINKING ON THE OTHER SIDE OF ZERO PART 2

ALAN JOSEPH OLIVER

Copyright © 2022 by Alan Joseph Oliver.

Library of Congress Control Number:
2022907740
ISBN:
Hardcover
978-1-6698-8855-0

Softcover
978-1-6698-8854-3

eBook
978-1-6698-8853-6

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Any people depicted in stock imagery provided by Getty Images are models, and such images are being used for illustrative purposes only.
Certain stock imagery © Getty Images.

Rev. date: 11/10/2022

Xlibris
AU TFN: 1 800 844 927 (Toll Free inside Australia)
AU Local: (02) 8310 8187 (+61 2 8310 8187 from outside Australia)
www.Xlibris.com.au
839577
CONTENTS
FOREWORD
Introduction
Chapter 1An introduction to my difference
Chapter 2An accidental healer
Chapter 3Memory and Samapatti
Chapter 4Understanding Patanjali’s reality
Chapter 5The Process of Quantum Transitions
Chapter 6The Enigma We Call God
Chapter 7Bohm’s Wholeness and the Implicate Order
Chapter 8Bohm’ whole reality as an intelligent system
Chapter 9A ‘normal’ friend’s perspective
Chapter 10This asymmetric ‘walk-in’ life
Part 2 References:
Body-Independence of Consciousness and Retained Information
FOREWORD
The human organism tends to think out problems along two general descriptive lines; the situation as it is, as might occur in a photograph and the same situation developed by syllogism or analysis; A leads to B leads to C and so forth. Terms applied to these logic systems are respectively intuitive or deductive. In general terms, science extensively uses the latter and it is undoubted that science owes its appeal over the past three or four centuries to a remarkable success for the material components of those same human organisms. For the science practitioners, this success has carried with it quite gratuitously, implicitly, or explicitly, the axiom: if the system is not available to an approach via the syllogism, which usually means that A, B and C are real or material, it cannot exist or be worthy of the scientific approach. In a Cartesian paraphrase, “I exist therefore I am”, the insular isolation is not in doubt.
Different civilisations of these organisms have embraced different belief systems, a circumstance in which it is possible to shear on rather philosophical lines the intuiters and the deducers. Recent civilisations, for example the Oriental, the Egyptian and the Mayan before them, tend to follow the intuitive. On the other hand, the Greco-Roman civilisations whence originated the bulk of the scientific method as we know it, were more embracing of the deductive than the intuitive and this has meant, again rather gratuitously, that these civilisations and the science which followed them has little heed for the unreal, amounting in many cases to a frank disdain. A celebrated practitioner of more recent times was Albert Einstein, who epitomised the system for physicists (the discipline charged by that civilisation with knowing about things) by advising that if it is not real then it is not physics, inferring that any other system was best left to the sport of musing such as mathematics. There were oppressive penalties in the club for abjuring these principles.
Granted that all the human organisms of all time have yearned for notions of origin and destiny, the intuiters have tended to reside these eternal queries in the unreal which the Greco-Roman based science would locate in dimensions above three, where the deducers are obliged to gainsay or otherwise ignore the extra dimensional (beyond three) as misgiving and mischievous.
Within the seeming discreteness of the two logic systems there have arisen many scholarly treatises seeking their reconciliation or assimilation in a more comprehensive analysis of the nature of existence and its direction. Alan Oliver is one of the more recent of these, where his insight has sought to meld the two systems by probes that go back in review, some thousands of years in the case of the intuiters and to the bases of Greece and Rome in the case of the deducers. With the inexorability of water dripping on a rock, this work will join the others celebrated in their attempts to ask reason to prevail, sanctioned only by the evidence. I am one of the few more pessimistic practitioners of the Greco-Roman science who seized the honour of the opportunity of writing this book’s Foreword to derive the reason for a pessimism in an attempt to explain abject disbelief, the frustration coupled with the ingrained reticence that the author’s logic involves toward a recognition of what is clear to many of us, the obvious. I cannot believe that we can ascribe this manifest profound ingraining to simple prejudice. Its hold on reason is far too strong for that. It would be more valuable were there a more acceptable (possibly science-based) reason for this profound tenure. I therefore seized on the Foreword to present one prejudice free viewpoint.
Some mathematicians have recently pondered the aversion of Western thinking to the use of zero and beyond, a term that they have long used in their formalism. In so doing they research its origins in Western writings. One report for instance concerned a bookmaker’s clerk who used i (as the square root of minus one, often used to indicate a progression into dimensions beyond the usual three), to assess the odds for his master’s next appearance at the Hippodrome with a time circa 1490 AD.
If we delve for a moment into the proposed mechanism wherein behaviour emerges into a species performance, we choose the fruit fly, with a generation every several hours or so. Roughly three thousand generations are needed for a behavioural imprint to take hold or to become a trait in a mechanism which we could liken to the establishment in the brain of a critical mass for thinking about that trait. If we use a figure of circa thirty years for the expiry of one human generation, this means circa fifteen generations have elapsed since this early first use of i, certainly well below the fruit fly as a fixation time required for the aforementioned critical mass. This idea asserts that little grasp of the supradimensional is in early prospect. The contra argument will be that the learning curve of an insect will be far slower than that of a human, but I wonder!
Meanwhile there must be considerable scope for manuscripts of the Oliver type which present the argument bereft of any semblance of the evangelical overlay sometimes found in the logic of authors in the field. The facts are laid bare for the reader, and they involve a recherché so necessary to counter the sheer imminence of materialist Western thought. The burgeoning literature in reference to this imbalance is of topical interest for the confrontation of cultures that have continued to permeate these two cultures, the intuitive and the deductive. Scholars can continue to take advantage of the appearance of a further careful reasoning of the Oliver stance on this omnipresent and omniscient issue.
Science is replete with evanescent ideas and, if by good fortune the 3000-generation fixation idea could be truncated to 3 generations so that scientists now applied their deductive mode to the supradimensional, the outcome might be prodigious of the type seen for the material world over the last few centuries. It needs only the grasp that spacetime is nearly as manipulable as its derivatives in the real energy world of Faraday for which, anyhow, space is really the seed catalyst. Indeed, the same grasp can see the mystique of the space worlds succumb to a building block manipulable form that is the success story of their strict counterparts in the real world. Perhaps as an overstatement, all of the catalysis of spacetime energy underpins in an insidious fashion, all of the anthropomorphism of the advances of the past three or four centuries.
The cliché, “theory of everything”, is increasingly applied to the analogy of this metamorphosis, and may betoken the welcome truncation I have referred to. We could, in this context, quickly anticipate the use of the free energy of Schauberger’s nostra to assist with the reversal of much of the disease process by the sheer logic involved with Boolean formalism and its inversion, so welcome in its rationality amidst the avalanche of therapeutic chemicals. We could anticipate the restoration of water supply to the pristine state of yesteryear, a copy of the metabolism of the tree or shrub outside the window, which has fixed a kilogram of sugar as you read this, a list which is interminable toward bonhomie and well-being consonant with the emergence of a grasp, possible crumb by crumb in human progress derivable from authors of Oliver’s encouragement.
Herewith the seeds of renaissance.
Bevan L Reid,
MD. Dip. TM&H. BVSc. Late Faculty of Medicine,
University of Sydney. 2005.
INTRODUCTION
Why Part 2?
I am writing “Thinking on the Other Side of Zero 2 , Part 2, to answer the questions arising from “Thinking on the Other Side of Zero 1 , Part 1. I am aware of the questions a reader might have about the yoga state of Samadhi, from The Yoga Sutras of Patanjali, Samadhi Pada, Volu