The Synthesis of Physics and Magic E-Book

Harry Eilenstein

• Herausgeber: Books on Demand
• Kategorie: Geisteswissenschaft
• Sprache: Deutsch
• Veröffentlichungsjahr: 2021

Seitenzahl: 256

Beschreibung

First of all, physics and magic are two completely different worldviews: - Physics looks at evolution along the time-ray and finds quantitative correlations - magic looks at simultaneities and finds qualitative correlations. - Physics considers quantity-equalities and finds formulas by it - magic considers quality-equalities and finds analogies by it. - Physics considers the multiplicity of the world and finds the perfect determinacy of all outer events - magic considers the unity of consciousness and finds therefore the freedom of all inner actions. You cannot explain one worldview with the other, but you can combine the two into a more comprehensive worldview. If one compares the structures in both worldviews, one finds a very broad correspondence: - Both the angles in physics and the angles in astrology have the same qualities. - Both the superstring and the zodiac are a twelve-divided circle. - Both the superstring theory and the Kabbalistic Tree of Life have eleven areas with the same quality. - Both the solar circumference and the chakra system have the same structure. From these and some other building blocks the detailed sketch of a unified magical-physical world view can be put together.

Leseprobe

Table of Contents

A The Consciousness

There are several major themes that must be considered in depth in order to arrive at a unified world view – one of them is consciousness.

I Two Views

The scientific worldview and the magical worldview are very different. However, while hardly any magician will deny the scientific research results and their technical application possibilities (most magicians have a driver's license …), the magical world view from the point of view of natural scientists is taken seriously only in rare cases.

As long as one has not had any experiences that clearly prove the existence of magical connections and effects, there is also no reason to take the magical worldview seriously. However, if one has both a driver's license and can telepathically retrieve a lost car key, at some point the need arises for a worldview that encompasses both aspects, science and magic.1

I 1. Physics and Magic

The basis of the natural sciences is physics. From it the laws of chemistry, biology, medicine, psychology, economy, ecology and politics are derived step by step – the science pyramid.

Magic has no such inner gradual order with a certain principle as a foundation, unless one would take will, imagination and analogies as this foundation. These three things appear in all magical, spiritual, occult and esoteric actions in different interpretation, evaluation and mixture.

In order to create a unified, i.e. uniform world view, which includes both the natural sciences and magic, it is therefore above all necessary to compare physics and magic – the other natural sciences can be left out for the time being to a large extent, since they are based on physics. However, evidences of magic may also be found in the other natural sciences.

I 2 Consciousness and Matter

The knowledge of physics results from the consideration of matter – the knowledge of magic, on the other hand, results from the consideration of the possibilities of actions of consciousness. From this follows that a unified world view must also clarify the question of the relationship between consciousness and matter in a convincing and plausible way.

Up to now, consciousness and matter stand side by side in our worldview somewhat without connection:

In the natural sciences, including psychology, consciousness is considered a side-effect of matter, which has no dynamics of its own – any structure and dynamics of consciousness, according to this view, results from the structure and dynamics of matter.

Only C.G. Jung and Wilhelm Reich have conceived consciousness as something more independent. However, also they did not formulate a comprehensive model for the connection between consciousness and matter.

In philosophy and in mysticism the consciousness is usually regarded as the only real thing. The whole material world is from this view only a multiplicity of pictures in the own consciousness.

In religion, both consciousness and matter are seen as real, but their relationship is usually not further defined. In the monotheistic religions both are created by God, while in the older magic-mythological religions consciousness and matter are seen as connected in a pragmatic way because of the possibility to influence the world by magic.

Thus, as a first step, it is useful to see what basic things can be said about consciousness and about matter.

Reality: Consciousness or Matter?

Consciousness

Matter

Philosophy/Mysticism

Science

Magic

I 2. a) Inside and Outside

The most obvious difference between consciousness and matter is that consciousness is inside and matter is outside.

The natural sciences regard the outside as real and see the inside as a consequence of the outside; philosophy and mysticism regard the inside as real and conceive the outside as an image within the inside; magic regards both as real, but is concerned almost exclusively with the possibilities of the inside influencing the outside.

From these three views important conclusions arise: The natural sciences always change states from the outside; philosophy, mysticism and magic always change states from the inside.

I 2. b) Direct and Indirect Access

Closely connected with the "inside and outside" is the way of accessing the world, which is strikingly different in the various ways:

If one acts from within, one has direct access: I can get up and get a glass of apple juice and drink it when I am thirsty. I can move my body directly from my consciousness.

When you act from the outside, you have to move other things: I get a spade when I want to dig a hole to plant an apple tree – I can't get the earth out of the hole directly through my consciousness the way I can open my eyes, for example. Instead, I use my arms and hands, which I can move directly, to move the earth indirectly with them.

The area of the direct access is the own body – whereby the consciousness of a person can be differently well practiced to grasp the processes in the own body and also to move it according to the own imaginations.

The matter becomes quite complex if one tries to get access to another human being, because this human being has of course also his own will and from this then possibly a battle of wills arises.

A mostly voluntary version of this attempt of a "hostile takeover" of another body by the will is hypnosis and especially remote hypnosis, where the hypnotist and the hypnotized can be several miles apart.

A large part of magic consists of extending the realm of direct access beyond one's own body – making thus the selected things on the outside an extended part of one's own body, so to speak.

Through this direct access to other people and things, telepathy, hypnosis and telekinesis become possible, as well as magic in the sense of directing chance.

I 2. c) Freedom and Determinism

The question "freedom or destiny" is one of the most discussed topics. To this question one can represent quite different points of view:

Because physics considers the world as an interaction of almost infinitely many atoms, the physical world view describes the rules of this interaction of the atoms. This results in a deterministic view of the world: The properties of the particles involved in a process completely determine the process – if one knows everything about the current state of affairs, one can predict exactly how the state of affairs will develop.

Mysticism starts from God, i.e. it derives the whole existence from God. Since God is the One-Only-All and there is no second besides Him, God is free – after all, there is nothing that could limit Him in any way.

From this it follows that every human being, if he succeeds in finding God in himself as his own origin, also attains this original freedom himself.

Philosophy starts from the consciousness of man. The directions in philosophy, which regard the consciousness as the only real thing, ascribe also a perfect freedom to this consciousness, since it is the only real thing.

Magic assumes that man can directly access external processes through his consciousness. The extent to which this is possible is estimated very differently by the different magical directions – and a very different extent of power is strived for.

One can also understand magic as the freedom from the laws of nature. Within the freedom/determinism opposition this "magic-freedom" arises from the fact that the magician has found the access to freedom.

Depending on the world view, this "inner freedom" that he has found again lies in himself or in God as the origin of all things.

The evaluation of the human freedom or non-freedom is estimated very differently depending on the world view.

There is also the aspect of this question that even in a world view in which everything is completely fixed, the own I (the own psyche) is a part of the world and consequently co-shapes the development of this world. Thus, even without perfect freedom, one has a formative influence on the world.

I 3. Two Aspects of the Same World

In the development of a unified view of the world, one is confronted with the task of putting the two fundamental aspects of the world, i.e. consciousness and matter, into a coherent relation to each other.

I 3. a) The Polarity

The considerations in the previous chapter have shown that there are several properties in which consciousness and matter differ from each other.

These differences are of great importance for the development of a unified world view:

Consciousness and Matter

Subject

Polarity

Consciousness

Matter

place

inside

outside

access

direct access

indirect access

freedom

free

determined

knowledge

philosophy, mysticism, magic

physics, natural sciences

The world views, which result from the inside-centeredness or from the outsidecenteredness, are very different – they are downright contradictory …

I 3. b) A First Sketch

In order to arrive at a unified model, one can first make a sketch in which all known phenomena have a conclusive place. It is assumed that one has had enough experiences with magic to be sure that it really exists and is a real and effective possibility of action.

One can note several points that should be included in this first sketch of the unified worldview:

Matter acts on matter:

Rain falls on the earth and it becomes wet.

Matter acts on consciousness:

I see a car driving on the road and I wait to cross the road.

Consciousness acts on its own matter:

I move my arm and grab an apple.

Consciousness acts on foreign matter:

Telekinesis and "directing chance".

Consciousness acts on the own consciousness:

Thinking, self-knowledge, meditation, etc.

Consciousness acts perceptively on another consciousness:

Telepathy.

Consciousness acts perceptively on other matter:

Telepathy.

Consciousness has a formative effect on another consciousness:

Hypnosis and telekinesis.

Consciousness has a formative effect on other matter:

Telekinesis.

The basic idea, by which one can bring these phenomena into a uniform picture, is that consciousness and matter are two sides of the same thing. This means that the inside corresponds to the outside.

This is at least a plausible approach, since it is undoubted that a human being has both a body and a consciousness and both are closely connected with each other.

In the following sketch the different processes have been considered from person 1 on the left side.

Telekinesis appears in this first sketch as an extension of one's consciousness to the object one wishes to move. Since the object thereby becomes temporarily an extension of one's own body, so to speak, one can then move it. Telekinesis therefore has two arrows: "Consciousness 1 → Consciousness 2 → Matter 2."

Of course, this first sketch does not explain much yet – it is first of all only the attempt to summarize all observed phenomena in a simple graph.

1 Short guidances to an easy and simple proof of telepathy, telekinesis and astrology may be found in my books „Telepathy for Beginners“, „Telekinesis for Beginners“ and „Astrology for Beginners“.

II The Transition between Consciousness and Matter

The interesting point of the previous considerations is of course the transition between consciousness and matter. What happens there? What is possible there? What structures and dynamics can be found there?

This area has not yet been explored too thoroughly.

What happens between inside and outside, between direct and indirect access, between freedom and determinacy? There the inside reaches the outside, there the individual reaches the general and there the free reaches the formed … this seems to be an inventive, creative, artistic process.

Inside is the vision, the desire, the will – outside is the created, the result, the object. This transition seems to be what life is all about: the independent creation of one's own life, self-determination, self-development.

If there were only the inside, there would be no experience of oneself in the world. If there were only the outside, there would be only unconscious machines. But since there are both and both are connected with each other, there is also magic, which seems to be essentially a creative act.

II 2. The Life Force

The transition area between consciousness and matter is experienced and described as "life force". Mostly this force is perceived as a misty substance, which can be seen optically as a milky white mist with a slight blue shimmer and which can be felt by the body as warmth and heat and as a slight electric tingling.

These perceptions do not mean that there is a milky-white and warm life-force – they only mean that consciousness perceives this transition between consciousness and matter in this form, i.e. that consciousness translates this transition into these optical and thermal images to give them a shape.

On the one hand, this life force is shaped by the matter to which it belongs – but on the other hand, it is also shaped by the consciousness to which it belongs. The imprinting of the life force by the consciousness is what constitutes a large part of magic. The two tools in this process are concentration and imagination – directing one's will to the image of what one wants to achieve. Concentration or will is the focus of consciousness, its direction – the imagined image is a content of consciousness, the goal of the will.

When consciousness wants to form matter, or even to move one's own body, it does so by aligning itself with the desired goal – whether that is getting up from a chair, summoning a relationship by magic, or telekinetically moving a feather.

Vital Force

Inside:

consciousness (free, direct access)

Transition:

"life force" (coupling of consciousness and matter to each other)

Outside:

matter (determined, indirect access)

II 3. The Stage Models

There are many models describing the path from matter to consciousness – generally these descriptions come from the different directions of mysticism and are presented in the form of a path from earth to God.

II 3. a) The Tree of Life

The Tree of Life from the Kabbalah, i.e. from Jewish mysticism, is a system of 11 sections, 22 connections, 3 triangles between these sections as well as 4 transitions between the individual sections in this graphic.

This rather complex system is an inherently logical form that can be derived from simple basic principles.

Therefore, this 40-part structure can be found in all things as an internal structure – starting with a singlecelled organism and a human being over a vacuum cleaner and a car up to the German constitution and evolution as a whole.

This system has been conceived as a "way to God", but it is universally applicable.2

The main five stages of this path are:

God (in the diagram: "1")

Gods (in the diagram: "D")

Soul (in the diagram: "6")

Life Force (in the diagram: "9")

Body (in the diagram: "10"),

These five levels are also called "Middle Pillar".

The mentioned four transitions lie between these five areas (in the diagram: gray crossbars).

II 3. b) The Middle Pillar

The Middle Pillar is a meditation or ritual derived from the Tree of Life that takes into account only the five basic sections: Body, Life Force, Soul, Gods, God. They correspond to the middle of the three pillars of the Tree of Life graphic.

These five sections are imagined as colored shining spheres in the body:

II 3. c) The Rose Path

The Rose Path is the equivalent of the Tree of Life in Islamic mysticism. It, too, begins with the body and ends with God, and on it, too, one meets one's own soul halfway.

The Rose Path is less systematically structured than the Tree of Life and there are several versions of it. These versions differ mainly in the number of individual steps on this two-part path.

II 3. d) The Lamrim

Buddhism also has such a "mystic map". Its name translates as "step-way". Its beginning is again the body, its end, however, is enlightenment ("Nirvana"), because in Buddhism there is no supreme deity.

Since Buddhism emphasizes the impermanence of the soul, its midway realization is not specially accentuated.

II 3. e) Visions

The five basic realms on the path from matter/body to consciousness/God are experienced distinctly differently. The nature of their visual perception is also easily distinguishable with a little practice.

Since these differences might be helpful in an understanding of the relationship between consciousness and matter, they are described here in more detail:

The Stages of the Path on the "Middle Pillar"

Stages

Name

Perception

God

Kether

non-divided, glistening white light or shining blackness

transition

last step

upwards: coming to rest, fullness ( unity ) downward: impulse of creation ("storm of light")

deities

Da'ath

contours in the light; no demarcations, but different qualities

transition

abyss

widening of perspective, dissolution of all delimitations

soul

Tiphareth

luminous from within, mostly unmoving images

transition

trench

very sharp contours; shining from inside; constantly flowing forms

life force body

Yesod

colourless or only slightly colored contours in a general, slightly luminous mist

transition

threshold

becoming still, turning inward, feeling something

body

Malkuth

normal external optical perception with the eyes

As a new element, it becomes clear here that matter is differentiated and consists of many individual elements which are separated from each other (outer perception), while consciousness is a unity (glistening white, not divided light).

The soul in the middle between these two endpoints of the path has properties of both: on the one hand, it is differentiated and has different qualities, and on the other hand, it is connected with many other things.

II 3. f) The Forms of Consciousness

If one wants to understand the nature of consciousness, it is helpful to consider also the different forms in which consciousness can appear.

The best known is certainly the waking consciousness, which is reading these lines right now. This consciousness coordinates the contents of consciousness that are relevant to the momentary situation – all other perceptions and memories are blocked out.

The waking consciousness is like an office, diligently working on the current tasks.

Then there is the subconscious, which can be experienced in dreams. In it are all the perceptions and memories of the relevant person.

The subconscious, which is also called dream consciousness, it is like a large, well-organized archive.

Further, there is the ecstatic state, which will be known to most primarily as orgasm and as panic. This consciousness is focused on a single object.

This consciousness is like a bright office desk lamp that illuminates only one thing – that which is existentially important at the moment.

Finally, there is the deep sleep consciousness, which will be the most unknown – simply because it is consciousness itself without content to look at. The direct perception of this consciousness is possible above all in the silence meditation, in which only the consciousness is there, which is conscious of itself, but has no other contents.

The deep sleep consciousness is like the paper on which all the contents of consciousness are painted.

The deep sleep consciousness is like a house; the subconsciousness is like an archive in that house; the waking consciousness is like an office in that house that has access to the archive; the ecstasy consciousness is like the lamp on the desk in that office that intensely illuminates a single thing.

Then there is the collective subconscious. This is the telepathic linking of the archives of all the houses in a city, that is, the subconsciousness of all the people together.

Forms of consciousness

These forms of consciousness correspond to the lower three sections of the Middle Pillar, i.e. the path from the body to the soul and thus the first half of this path, which is in man himself.

The waking consciousness corresponds on the Middle Pillar to Malkuth, that is, the everyday consciousness, the body, the matter, the "normal" optical perception of the world.

The ecstasy consciousness is not listed separately on the Middle Pillar – it is an aspect of Malkuth.

The dream consciousness corresponds on the Middle Pillar to Yesod, i.e. the life force, the psyche, the astral body, the misty inner perception of the world.

The collective subconsciousness consists of the telepathically coupled subconsciousnesses of the individual people.

The deep sleep consciousness corresponds on the Middle Pillar to Tiphareth, that is, to the soul, to the perception of simple images and symbols that shine from within and that usually do not move.

In meditation different forms of consciousness are coupled with each other:

waking consciousness + subconsciousness

waking consciousness + deep sleep consciousness

waking consciousness + ecstasy consciousness

all four states of consciousness

The known states of consciousness have some more properties like a certain EEG frequency, which can be measured when a person is in that state of consciousness.

These electrical frequencies in the brain (EEG) have a striking regularity – the frequency doubles from one state of consciousness to the next:

Deep sleep:

2 - 4Hz ≈ 3Hz

dream consciousness:

4 - 8Hz ≈ 6Hz

Waking state:

8 - 16Hz ≈ 12Hz

Ecstasy:

16 - 32Hz ≈ 24Hz

In meditation, these frequencies are blended together:

two vibrations of ecstasy into one vibration of waking consciousness.

two vibrations of the waking consciousness into one vibration of the dream consciousness

two vibrations of the dream consciousness into one vibration of the deep sleep consciousness.

This "fitting things together" is also the basic feeling when striving for a meditative state – and the feeling when reaching this state is a greater inner order and harmony.

In the following overview the "wavelengths" of the different modes of consciousness are shown – once uncoordinated as in normal consciousness and once fully coordinated as in deep meditation.

A frequency twice as high corresponds to a wavelength half as long – a tone twice as high has a frequency twice as high and a wavelength half as long.

The transitions between the uncoordinated forms of consciousness form thresholds of consciousness – one consciousness has no direct access to the other because it vibrates differently. Through rhythm, mantras, chanting, concentration and similar methods, the rhythms of the consciousness are attuned to each other, whereby the threshold of consciousness dissolves and the consciousness can expand. Thus, mediation is simply the creation of resonance between the vibrations of two forms of consciousness.

According to the way from matter (body) to the comprehensive consciousness (God), which is described among others by the Middle Pillar, there would have to be two more forms of consciousness, which correspond to the realm of the deities ("Da'ath") and the realm of unity or God ("Kether").

In the following overview, the most important characteristics of all these states of consciousness are listed once again:

The Stages of the Path on the "Middle Pillar"

Stages

Name

Consciousness

Number of contents of the consciousness

Frequency

Perception

God

Kether

(oneness with God)

(everything)

0.75hz (?)

glistening white light or shining blackness

transition

last step

upwards: coming to rest, fullness ( "unity" ); downward: creation impulse ("light storm")

Deities

Da'ath

(invocation of a deity)

(all in relation to one deity)

1.5hz (?)

contours in the light, no delimitations, but different qualities

transition

abyss

widening of perspective, dissolution of all boundaries

Soul

Tiphareth

deep sleep conscious- ness

no

3 hz

glowing from within, mostly motionless images

transition

trench

very sharp contours, glowing from inside, constantly flowing forms

life-force-body

Yesod

dream-con

sciousness

all in the psyche

6hz

colorless or only slightly colored contours in a general, slightly luminous fog

collective sub-consciousness

all of one human group

transition

threshold

to become still, to turn inward, to feel something

body

Malkuth

waking-consciousness

the relevant ones in the situation

12hz

normal external optical perception with the eyes

ecstasy

one

24hz

These considerations to the transition from matter to consciousness show several things at once:

The transition is not a sharp border, but a differentiated area, at which detailed processes take place.

The transition is continuous and can be subdivided into steps as among other things the regular frequency changes from one state of consciousness to the next as well as the gradual development of the forms of perception show.

This "continuity divided into steps" already results from the fact that 1. consciousness and matter affect each other – so there must be a firm connection between both, and that 2. consciousness and matter are different and therefore there must be a "systematic transition" between them.

Where you are on this transition determines how you see the world:

It can be assumed that the place where one is on this transition, i.e. the state of consciousness one can reach with his waking consciousness, also determines the degree of freedom one has:

Kether:completely freeDa'ath:"extraordinary" magic (miracle)Tiphareth/deep sleep:resting in oneselfYesod/subconsciousness:"ordinary" magicMalkuth/waking consciousness:completely determined

Finally, the way from matter (earth, Malkuth) to consciousness (God, Kether) is also "widening of consciousness" – strictly speaking a widening of the contents of consciousness, which are attainable for the consciousness:

Kether:unity (without differentiation) Da'ath:everythingTiphareth/deep sleep:everything that belongs to the soulYesod/subconsciousness:contents of the psyche and telepathyMalkuth/waking:situation

These considerations show that the transition from matter to consciousness is a complex process:

The transition from consciousness to matter

Matter

Transition

Consciousness

differentiation

multiplicity

differentiation

unity

continuity

multiplicity

continuity

unity

contents

many

gradual differentiation

one

world view

God

soul

world

degree of freedom

free

increase of magical possibilities

determined

EEG frequency

≈ 24Hz

≈ 12Hz / 6 Hz / 3Hz / 1,5 Hz (?)

≈ 0,75Hz (?)

A question arises in the considerations in this section, because an inconsistency has occurred therein: From ecstasy and waking consciousness (Malkuth) to life force (Yesod), soul (Tiphareth) and deities (Da'ath) to Kether (God) there is a gradual increase in the number of contents of consciousness – only the soul falls out of this sequence:

unity

all contents of one deity

the soul

all contents of the psyche

the situation-relevant contents