Self Hypnosis for Cosmic Consciousness: Achieving Altered States, Mystical Experiences and Spiritual Enlightenment

A book of interest.

Explores the hypnotic pathways that can lead to an alternate experiential world. This world of inner peace and happiness can be created by even a momentary immersion in the unknown potentials that lie just beneath the surface of everyone s conscious awareness. It is a world removed from the cares and concerns of contemporary life, and every perception is charmed by a sense of beautiful magic. It is a world that soothes the soul, brings contentment, and heals wounded spirits. The alterations of consciousness dealt with throughout this book merely involve a different way of perceiving the world, not a way of tapping into some mythical external "Universal Mind" and are most certainly not a source of superhuman powers or energies. The experiences generated by the hypnotic approaches described in this book can range from relatively mild or temporary states of relaxation to intense bursts of overwhelming sensation, or even to profound alterations in thought or understanding. Join in this exploration of these altered states of consciousness and sit back, relax and enjoy whatever happens.

Self Hypnosis for Cosmic Consciousness: Achieving Altered States, Mystical Experiences and Spiritual Enlightenment

Cosmic and Mystical Consciousness

Erik van Ruysbeek
"Matter, which appears to physicists as density, consists essentially of empty space with a few orbiting particles, like planets, possessing high energy. Other particles go straight through what appears to be compact matter. Even though it is possible to consider the particles themselves as a solid mass, we discover by study of the theory of relativity and quantum theory that matter can also be considered as a field and the particles as concentrations of the field. This is universal." - David Bohm

"The human being is an area of space with heavy density." - Einstein

Cosmic consciousness
The two above quotations are more than just theory. We can experience their truth in our own being. Reality, and our own reality, is not only what our senses observe. This is only a thin layer. All the same, in practice we only take account of this layer, and experience a very small, partial reality, which also applies to our own body and everything contained by it. So we think that we are a body, that we are in this body and everything else takes place outside us. So we create ourselves the illusion of a fundamental duality.
Mystics have always experienced deeper realities within themselves. They described them using terms like e.g. the various levels of fine-materiality. Only in the last hundred years have physicists in their own way discovered these deeper levels. Which is not to deny that most physicists have not yet established a connection between themselves and the outside world, that they are still talking about the atomic structure of material, which is for them just an intellectual awareness about something, which has not changed their lives in any way. They have not yet discovered the Tat Tvam Asi (Thou art That) of the Indian sages. All this is just an interesting fact for them, rather than becoming the lever to the universal unity of things of which they are intrinsically a part. Cosmic consciousness is now, in a first phase, this inner consciousness.

Journey through an omnipresent emptiness
It has always been a direct, intuitive knowledge which has been experienced by introspection and by a deeper view of the world: the realization that the human being was completely connected with his environment and the universe via a fine-material or spiritual reality, or via both together. How could it be otherwise, considering everything we are came into existence out of the world! In the present day astrophysicists and especially physicists have made a new approach possible.
If I could look at my finger through a miraculous microscope, one with infinite properties of magnification, I would see not a finger but a field of emptiness, inhabited by particles orbiting a great distance from one another. If I should look in the same way at my pen, my desk, the walls around me, the town or the whole material universe, and also the air in between and the interstellar space which appear to separate me from this environment, I would discover everywhere this same infinitely small reality.

Joilot-Curie calculated that if a human body of 70 kg (150 pounds) were to be separated from its emptiness, so that all particles were packed together, this body would be reduced to the size of one of the smallest specks of dust which we can see gyrating in a ray of sunshine, with the difference that this speck of dust would weigh 70 kg!

The earth, the planets, interstellar space and the heavenly bodies hundreds of light years away from us have all the same basic structure. The entire known universe has this. Everything is a vacancy next to everything else. The world is a totality of fields. Whoever is small enough to travel through this reality (and countless miniscule particles do that!) with, let us say, the speed of thought, would become acquainted with an unimaginable fairylike reality in which he himself, an infinitely small being, would be open to all the "objects" which he would encounter, and these objects also to him. Probably he would travel through a monotonous but fantastic empty space. But would he recognize the objects? He would only come across a space with here and there the particles already known to the physicists, and perhaps, since he was so small, other even smaller inhabitants of space or apparitions not yet discovered by physicists! Only from the density of the particles, electrons for example, in certain fields of the matter, would he be able to guess that he was moving in another person, in himself, in a planet, in a sun. Although he would need his human eye to be able to make this distinction!

Anyone experiencing this journey through an omnipresent emptiness would not only experience himself as united with his environment and the universe, but, like Jesus of the Gospel of Thomas, cry out in a bewildered ecstasy:

"I am the All.
The All has come from me
and the All has come to me." (logion 77)

A unique cosmic consciousness
On leaving a course of study around my 21st year, I was suddenly surprised by this awareness, that the Universe entered into me and I entered into the Universe. My body became for ever a relative reality, open to the environment, part of the totality of space, and for ever I experienced the new reality as deeper, closer to the origin, more profound, more universal than that body which was merely a derived product of it. Within and without me was the same basic source, and my consciousness stretched out in principle to an enormous area of space, possibly the entirety of space. I was a unique cosmic consciousness that passed through everything and was present everywhere. And that very total life (for suddenly nothing that was not life existed any more) was much more important than the ego-life that I had lived until then. The ego became a temporary product, a transient exponent of the totality of life. That the All was total life, was perhaps an intuitive fact and could probably not be scientifically proved, but it was an irresistible revelation and has so remained.
Later I would understand: the ego was only a specialization of the total reality. It was total reality as far as the quality, the essence of it was concerned. From the entire stream of life, something was lifted up which was a form of consciousness (especially in plants and animals) or of self-consciousness (in higher animals and humans), only to disappear again into it. What I called my identity was to a large extent the attainment of consciousnesss of the stream itself and was at least more stream than ego. I was the stream in a small, conscious peak experience of it. The impersonal stream became personal in me, and that is perhaps the reason why humans have mostly seen something personal in the stream.

"God is a sea which ebbs and flows, which flows uninterruptedly in all His loved ones" (Ruusbroec).

Much more universe than ego
On my death, total reality will continue to exist (if particles decay, the field still exists), and all my material components will continue to exist and proceed on their journey through the universal stream out of which they once came into existence. Only the ego might most probably disappear. I experienced this gradually more and more as follows: the stream of reality, which is a stream of life, pushes its waters continually forward. It consumes endlessly the waves coming one after the other. These are moments of consciousness and self-consciousness of the stream. Every wave comes once more directly from the stream, but in some waves it could be that elements out of a former wave are found, sometimes few, sometimes more, often perhaps none or in a not significant number. The chance that wave A (a certain ego) should completely or almost completely reappear as wave B, must, although it is possible in principle, be practically excluded. Every ego has come to being out of the same universal essence and goes back to that, where it could indeed come to experience again some of the elements from the egos which have previously existed, but not, or at least very seldom, the total, individual egos from a previous time. I am in this respect rather a Buddhist.
First I experienced all this on the pure cosmic plane that was accessible to me at that moment. It was simply an application to myself of the scientific information which was available to me. Everything consisted of a very small amount of endlessly small matter and a great amount of emptiness. So did I. An open space passed through everything and I was simply, as I recalled it, an area of universal space with its own density.

This alone already changed my entire life. The importance of my typically human characteristics, without them having to disappear, diminished visibly. I felt and knew myself to be more universe than ego. Somewhere there was my essence. All instincts (especially in the plant and animal world) and feelings, such as outward self-affirmation, passions, desires, egocentricism, wishes, in short all things characteristic of an ignorant ego, lost their power and that ego turned out finally to be only a jumping-off point to the essence and unity that I experienced. Ego and world lost their separate character. Everything was now in interrelationship with everything else. A universal field of the infinitely small and of emptiness - or did this consist of something even smaller? - was the single source of everything. This was soon to be confirmed by science. All this was a first portent of the Indian advaita (non-duality). In this way I began to catch up on what all the peoples of the earth, from the most primitive, in various forms had always known: that nature, that my environment were my mother and father who within themselves bore the significance of my life.

A drop in an infinite ocean
Another consequence was the absolute solidarity of everything: all things were mutually dependent, also human being on human being, people on people, human being on nature and the other way round. The human being entered into a new, never to be completed dialogue with his environment. It was a dialogue which started with the diversity of appearance and would always end with the unity of their essence.
Also as far as religions were concerned everything became clearer. There were now two sorts of religion. There was religion as human institution, with rules, laws, which still saw itself in multiplicity and struggled against other religions, and there was the deep religious feeling that operated on the level of essence, was universal and naturally accepted all ways to this essence. Between the sincere atheist and the sincere believer there was no difference any more. The problem of religions, especially in the West, was that they had pushed aside the truly religious to make way for appearances, and had to become redirected towards universal inner reality, as Rilke probably felt when the reality of the Weltinnenraum came into being within him.

Old theories, such as that of macro- and microcosmos, emerged again and began to be seen in a modern context. Plato's world soul gained new life, and it occurred to me that the English biologist Rupert Sheldrake goes some way in the same direction.

What struck me was that the inner emptiness-space of the body (although the particles of the body were held together by a few energies to allow the spark of self-consciousness to appear for a short while) was completely open and continued to reproduce itself in the surrounding emptiness, that accordingly nothing could exist which was autonomous, but rather absolutely everything, with its own density of particles, bathed in the infinity of space, and its own space, via the electrons flowing outwards, took part as a permanent flow in the infinite space of the universe. The human being (and everything else in the universe) was a part and a component of the totality, a drop in an infinite ocean, and just as the drop of sea water carries integrally within itself the salt, so all beings and the human being in particular carry within themselves the nature and taste of the universe.

Mystical consciousness
Nevertheless there was still a dualism within all this. The totality consisted of a great infinite field in which smaller fields were active, and the human being, himself also a miniscule field, was a part of one of these smaller fields. He had knowledge of the totality, he had the essence of the totality, but exactly because of this he was not this totality. He knew something which he felt reaching out outside him. As it happens all this could be described reasonably well in terms of space and physics. It was a unique experience but it remained within the scope of which has been called the observable creation or the Other (Within the manifested part, within "Prakriti", nature).
The mystical experience could now, seen from this still material experience, from this still recognizable duality, blossom out to become an absolute unity, an integral advaita, in which this unity alone could still exist as a unique self-identity and in which every representation of the Other would disappear. It falls outside every earthly dimension in its own dimension, which could be called dimensionlessness, and therefore it can also not be described in any language or in any way. The describable cosmic entity, in its details and in its totality, obtains also the dimensionlessness of the mystical entity, as a result of which this latter deepens and unites all elements of the cosmic entity. The Other is now the not-Other, which it always was in depth. I admit: this has to be experienced and therefore I appeal to the great mystics who have borne witness to this in many variants.

If however, instead of attempting to describe the mystical experience, I were just to attempt to position it within reality, I should say that the mystical experience knows its own place, just before the origin of all things, in the "in illo tempore" or "in den Beginne" of the Scripture or Scriptures. In that place, which is already without time or space, the totality of all that is possible is present or possibly present. Time and space and the entire "creation" still have to come into existence, and this potential is what the mystic feels as his potential, without knowing what will come into existence - there is in that place nothing but pure Being, no Other - for the All is still empty and unfathomably abysmal. This bottomless abyss, this Nothingness, is known to all mystics. Even if there were to be many different universes, the mystic would be there at their creation. Even if there were to be no beginning and no end, which in some way he already takes for granted, he would feel himself to be at the immanent origin of this Being in itself, he would be that which makes it possible that anything at all should come into existence. This is certainty of Being, the ineradicable original knowledge of Being, the experience of Being still without Beings (including the mystic), something which seems to me to characterize the mystical revelation. However, every description is defective because, as already indicated, the mystic does not yet exist. There is only an observation without observer, there is still only IT. This is what I prefer to describe, following Boehme, as groundlessness. To express it as a paradox: why should one want to be something, when one is potentially everything and in a mystical way knows oneself to be everything, which is as it happens one of the causes of mystical perfection? IT will not be something, it is everything. There is only one thing.
"... a movement and a motionlessness"
In the midst of the moving stream is within us the possibility of motionlessness of the stream. They are identical. The Oriental might say: a "perpetuum" which is neither "mobile" nor "immobile". Not only "Prakriti" (nature) also "Purusha" (spirit), and everything within these which can not be captured but can be experienced. Here we are touching the mystery of an identity, that which the Jesus of Thomas perfectly describes as "a movement and a motionlessness" (logion 50). This is the ultimate "coincidentia oppositorum" (a term of Cusanus) of all earthly contradictions such as life and death, matter and spirit, becoming and being, unity and diversity, object and subject, good and bad, and so on. This is, from the earthly point of view, the coincidence of these contradictions in something wherein they have their source. This is, from the point of view of the origin or the mystic, the moment at which the contradictions have not yet come into existence. Is this the "Purushottama" (the highest spirit) spoken of in the Bhagavad Gita? I accept that it is so.
This all results in a new paradox. What I described above as the stream of life which is pushed forth directly in waves of consciousness out of the essence of things, and in which permanent forms of reincarnation (as illustrated, though the term "rebirth" would be more general and therefore more accurate) could exist, is now relativized. It happened in time. It belonged to movement. To Prakriti. The mystical experience belongs to the timeless and the spaceless. It belongs to motionlessness. To Purusha. And what is more, it belongs to that which is at the root of movement and motionlessness (The still "higher" or "deeper" level of the Purushottama?). At this height, the levels below lose the absolute domination that each had in its own area, and are now seen as subordinate. For those who experience this, movement and motionlessness, becoming and being, and so on, lose their precedence because they result from something more fundamental, the absolutely indescribable, finally without duality. All the previous stages are not fully this.
A consequence of this is that reincarnation (and also for example karma) can still be accepted as an element of the motion, of the stream, and at the same time lose its influence on us because it is only an element of something subordinate to the absolute. To express it in an Oriental way: reincarnation exists and does not exist. This is the paradox which as it happens is applicable to all opposites. When someone has first caught a glimpse of the absolute and begins to experience it, then it is only possible to have an understanding eye for the world of opposites, but it is this world that cannot really touch us any more. Thus Brahman, Tao, Eckhart's "deity" or Boehme's "groundlessness" are also no longer touched by it, even though this world is at one with them. It is as if the dynamic transparency of that which is manifested to the absolute, once the absolute has been sufficiently experienced, cannot be reversed any more, in other words, that which is manifested goes on existing at its own level. Therefore it may, to its last particle, be at its own level and it is even necessary at its own level (without that which is manifested there is no absolute, without matter there is no spirit), but it cannot influence us any more, or we are inwardly liberated from its weightiness. The identity matter-spirit, which has been there since "in the beginning", seems only to function when both elements, also spirit, are completely unfolded and come to knowledge of their unity, at their source.

Being-conscious and being-consciousness
Thus the mystical experience goes much further than cosmic consciousness. For a human, it extends right to the (temporal?) end of consciousness. I would not call it any more "being-conscious" (which is reflexive and still personal) but "being-consciousness" (which is a universal state and transcends the personality).
Whatever the universe or universes may be, the human being which emerges from it cannot do anything but declare "I am That" (Tat Tvam Asi). The statement of Jesus "I am the All" obtains now an absolute dimension. It is not any more about the "material" universe, but about the real All, whatever that might be. For the ground, the basis of reality, the finest infinitely small fine-materiality which one can achieve, vanishes under our gaze and will always vanish from it. One will always be confronted with the mystery of the still deeper, the unfathomable groundlessness (in mysticism and science). And even supposing we could attain a hypothetical ground, we could not know that with any certainty. Just as the present-day physicists are confronted with the puzzle of what there could have been before the Big Bang, so the intellect of the mystic is confronted with the puzzle of the origin, of the nature of reality which is no longer reducible to anything else. Even the abysmal experience of it cannot help intelligence to describe this. According to the well-known parable of Buddha, it is a puzzle even for Brahma, the highest god. The only solution is to descend to the sea and to become the sea. The paradox here is that the less one knows, the more one is. For as long as one knows something, one is not completely.

Thus it seems that the jump to the mystic experience can bypass the stage of cosmic consciousness and bring us directly into the mystical experiment. This has always happened in a purely intuitive way. The gaze reaches out to the stars. It knows no distance and does not need to bridge any distance. In our time we came to know the electron, which is a particle fixed within us and at the same time expands limitlessly in waves into the environment, so that we are a sort of focus, a meeting place, a dialogue between our own electrons and the electrons outside us. It could be asked if an "inside" and an "outside" still exist. Thus cosmic consciousness does not need mysticism to explain its own reality.
But all scenarios are possible. And if the human being first, as preparation, knows the cosmic experience, then this will acquire, at the moment of the jump into true mysticism, an indescribable charge which is exactly the mystical charge. Entering directly the mystical experience, one acquires automatically and at the same time the cosmic experience, together with the mystical charge. He does not have to know this. Who has the greater, has also the lesser. But the cosmic experience is often recognized as a first step, a first refinement of the purely sensual consciousness towards the indescribable mystical dimension. From that moment on, the cosmic and the mystical experience are identical. The latter has, as it were, integrated the former.

Finally: astrophysics and physics bring us closest to the material, cosmic mystery. Mysticism brings us closest to the total, spiritual mystery. Even if the latter contains the former, it is still useful, in order to obtain an insight into the structure of our knowledge, that we first keep the two distinct.

Thereafter one really experiences it, the complete advaita, which cannot be brought under words. For every word would remove the experience from the advaita. Every word would be an interpretation from the non-advaita and destroy the advaita. "Those who know do not speak, those who speak do not know" said Lao-Tse five centuries before Christ. And to the present day this is still the case.

From which the following can be concluded. Mysticism is concerned with experiencing Being, and being it. One who undergoes this is beyond any intellect, beyond any intellectual understanding, beyond any representation, beyond any possible explanation or translation. He is that which is, whatever that may be. "I am that am" says JHWH. A friend of mine, a student of Hebrew, tells me that one of the deeper interpretations of this is "I am that which you are capable of being," a splendid all-embracing formula which penetrates the deepest individual and universal mystery. I can find no better one.

All religions, all human striving, all human experience, all formulations, all symbols, all mysticism, even that of the religious person outside religion, are, each viewed from its own information and emphasis, an approximation to this mystery. That is the first and last word. Original and final silence.

Translated from: E. van Ruysbeek, "Kosmisch and mystiek bewustzijn". In: Prana, Vol. 20, no. 86 (December 1994/January 1995). Ankh-Hermes (Deventer, Netherlands).
Erik van Ruysbeek (1915) studied German philology and has for years been deeply involved in Oriental and Western traditions of wisdom. From his hand have appeared various novels, collections of verse and essays, some of which have gained prizes. For his entire work he gained in 1991 the Literary Prize of the Flemish Provinces. Ankh-Hermes has published his "Mystiek en Mysterie".

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