Experiment 1 - Instructions

Experiment 1 - Instructions

Set-up for the experiment with flashes of extreme Joy.

 

 

To those who wish to conduct the experiments on their own

- read the cautionary note below before continuing to the set-up plan for the experiments

(Experiment 1 - Instructions and Experiment 2 - Instructions).

.........................................

 

Attention!

 

The experiments described here may lead to several types of problems.

Performing these experiments is done at your own risk.

 

Emotional/mental health: Generally speaking, experimentation with meditations and consciousness exercises may lead to very unpleasant consequences, among them, unusually strong emotional reactions. In my experience, when practiced daily over a longer period of time (months), the length of time spent daily has coincided with the extremity and seriousness of the consequences. The same goes for courses or exercises requiring that one repeatedly throughout the day forces oneself to adopt as one’s own basis specified thoughts or states of consciousness.

 

In this arena it’s impossible to attain the end more rapidly by increasing activity with the means.

I have never experienced any good results coming from thinking problems or depression are signs that things will improve if I just hold out long enough. All lasting improvements in mental health and well-being have come from focusing on the goal of a better life, reducing activity with negative things, and doing more of what’s enjoyable. (More on this in the book’s Part III The new instruction manual.)

 

Motivation: Most of the things we do to build a career or reach the material goals so central in a normal life require considerable effort and sacrifice. So we need motivation. For my part, that kind of motivation was probably not the best prior to the experiments and was definitely considerably less after. The flashes of extreme Joy and ultimate JOY automatically became a yardstick for life and meaningful purpose. They showed happiness and fulfillment in magnitudes no career and amount of consumption could even begin to provide. It even made the customary goals seem downright meaningless. Loss of motivation for a career and material goals is a probable risk involved with the two experiments. I imagine this to be the case to some extent even if you don’t succeed with the experiments. In my opinion, if you’re satisfied with your life as it stands, you shouldn’t consider trying the experiments.

 

Fear: When the events which take place are inside us, as is the case with these experiments, one of the biggest challenges is the fact we are alone. It requires a much higher level of self-reliance and capacity to make decisions and analyze risks independently than most of us have to drum up in everyday life. This can of course be frustrating and disquieting. And that’s just the beginning. My experience with Experiment 1 was that it was impossible to carry it out without meeting the fear of death face to face. (My experience is also that this fear disappears as soon as the day’s experiment is over.)

 

All in all, we’re talking about setting off on an adventure where there’s a chance of experiencing a glimpse of something wonderful, something never to be forgotten. There are risks, there are challenges; it requires discipline, stamina and patience. But if curiosity and motivation are present, all these things help make the journey exciting and alluring.

 

The experiments are performed at one’s own risk.

 

 

In general

 

“In general” text is the same for both experiments.

 

Experiments 1 and 2 were both performed only after I’d first gained experience in practicing various forms of consciousness/awareness exercises and meditations. For 4-5 years I’d practiced them for anything from 30 minutes to several hours daily. Consequently, it’s only natural to address the questions below.

Is it possible to do these experiments successfully without first having meditation experience? It’s hard to say. But doing meditations and consciousness exercises is probably like any other skill. These things can be learned, and proficiency increases with practice. Practice builds experience. It’s more a question of how much practice is necessary. This is highly individual and therefore hard to predict.

Is it possible to furnish feasible instructions for invisible strategies? Definitely. But it’s not as easy to demonstrate a mental attitude toward thoughts and feelings as it is to demonstrate how one uses the arms in a breast stroke. In the first instance there’s nothing visible to both parties that can be pointed at and used to illustrate different interpretations. Nothing can guarantee that you understand the words I use to outline the instructions the same way I understand them. Whether the instructions lead to the desired result depends entirely upon factors only you control. You alone can acquire enough experience and insight about what goes on in your inner arena and what you do there. Only you can pay close enough attention to discover the nuances and possible choices one must first see to be able to perform the experiments correctly.

I’ve tried to write the instructions for those without previous experience with meditation and consciousness exercises.

 

NB! First read the information under Attention.

The experiments are performed at one’s own risk.

 

 

Experiment 1 - Preparations

 

When we close our eyes, we may soon discern two central elements.

The first is everything that’s going on inside our heads; the thoughts, ideas, feelings, images and all the rest that either flit past or linger for a while. Most seem to pop up of their own accord; we don’t do anything in particular to conjure them up. Some may even force themselves to the foreground despite our efforts to keep them at bay. Others are there because we’ve invited them in. Either because it’s pleasant to fill our consciousness with them or because we think it’s something important to remember or explore. In time, as we become more familiar with all this and watch it more closely, we can also begin to detect certain patterns.

The second is the consciousness which registers everything that’re going on. Simply put, consciousness is our personal awareness, the experience of I am, or our essence. (This, according to The First Unified Theory, is the center for contact between us and THE CORE.)

The point is that in performing a mental exercise the way we do when following the instructions for these experiments, contact with consciousness is decisive. If you’d like to try the experiments, but don’t have much meditation experience, I suggest a 10 minute exercise to acquaint yourself with the two central formations; everything that’s going on and the consciousness that regards it.

 

  1. Sit relatively comfortably where there are as few disturbances as possible, preferably alone.
  2. Close your eyes. Passively observe all that’s going on, all the thoughts and feelings in your consciousness.
  3. Become aware of consciousness itself, that which registers what’s going on.
  4. Also try to locate your core or essence, that is, the place in your head where consciousness is seated. Try to stay there.

 

That’s all you need do in this exercise. You can gain further experience either while performing the preparations / set up for the experiments here or by practicing any other meditation you enjoy.

The point is this: What you have seen in the course of the 10 minute exercise above is what we can call the normal situation. The instructions for the experiments are simply practical guidelines to bring about a change in the normal situation.

 

The normal situation: Every person’s normal situation is determined by the version of master idea they practice. According to the theory, each individual’s intelligence is busy maximizing joy based on the level of understanding reality dictated by their personal master idea. To this end, we’re flooded with spin-off ideas in the form of thoughts, feelings, processes, and analyses all of which reflect and affirm the practiced master idea. Our intelligence insists we automatically pay attention to them and – we automatically pay attention to them. This is the recurring pattern in the normal situation. Whenever we pay attention to spin-off ideas, we are simultaneously practicing the established private master idea.

 

The object is to change the normal situation: We can change the situation by sabotaging the way we usually practice our established private master idea. This is done by refusing to follow intelligence’s orders to pay attention to the current spin-off ideas. The specific task is to ignore the insistent habit of focusing on everything that’s going on (thoughts and feelings) and concentrate one hundred percent on staying in touch with our consciousness. To achieve this, we must mobilize much more concentration than we usually do. And above all else, far more courage.

 

 

Experiment 1 - Instructions

 

  1. Sit relatively comfortably where there are as few disturbances as possible, preferably alone.
  2. Close your eyes. Get in touch with, become, your consciousness.
  3. Release all thoughts and feelings so quickly that you don’t have time to think about them. (This sabotages the way you would normally practice your usual master idea.)

 

  1. The first challenge is the amount of concentration required to do this effectively. (Meditation experience aids this process.) The task is to have an open and strong enough contact with consciousness that it becomes your seat, your base.
  1. The second challenge is what calls for courage. The task is to completely abandon all thoughts and feelings the moment they pop up.

- There is really only one pitfall. It’s in believing some thoughts and feelings are exceptions to the rule. There are no exceptions. In exceptions, the second part of the master idea lives on in its normal, detrimental version.

- Important: In the beginning you’ll have to remind yourself about the instructions as you meditate. The instructions are therefore an exception you must allow. Temporarily. As long as you make this exception, it will be very difficult to get rid of the normal master idea. In time, when the instructions are second nature, you won’t have to remember the words and can concentrate on practicing them. The sooner you accept the experiment is about practicing the instructions, not about repeating them, the faster you can sabotage the established master idea.

- Important: Should apprehension/fear at ignoring all types of thoughts and feelings not arise – you must abandon them more quickly. You can’t first look at them, acknowledge them, or assess them and then release them. As soon as you realize you have a thought or feeling, you must drop it immediately – before even being aware of what it’s about. It must be a reflex action without assessment, a practiced principle.

I recommend you start with 15 minutes once a day. Little by little, you can increase the length of time, but I suggest limiting it to 30 minutes a day. If you already have meditation experience, you can decide the length of time yourself. If you currently practice other meditations or consciousness exercises, I recommend you detract the amount of time you use on this, not add it to the total amount of time you presently use. The reason for limiting the amount of time is stated under Warning.

  • I recommend rounding out the day’s practice period by opening your eyes and sitting quietly for a few minutes. Mostly to give the day’s experiences a chance to settle. Some time for afterthought.
  • Writing a log can be a good idea. Because of the concentration required plus the uncommon requirement of courage, this experiment is difficult to bring to fruition. Writing a journal can help you gain insight about how you do the exercise and help pinpoint where you might be straying from the instructions.