(Inspired by, but not limited to A Course In Miracles and Eastern Forms of Thought)


‘I have projected all subjective-relative (mayic filtered) perceived meaning onto everything that my eyes and visual cortex sees in this room (on this street, from this window, in this place, etc.) The physical world in itself doesn’t mean anything, certainly not what my personal ego (ahamkar), nor sense impression recorder mind (manas), has told me it does. Vibrations of thought projection that came from my subjective, separative mind distort the fact that everything is neutral and has no meaning just because it is in an apparent materialized and manifested state. Through my neutral, infinite, superconscious (intuitive) and discerning (buddhi) mind, I retract my thought projections and their impressions from the objects around me that come from the blind sense mind (manas) and individualized ego (ahamkar), the most dense and darkening-tamasic aspect of matter-bound, fractured perception.

This is my second conscious step in allowing things to be as they are, thought and energy that has materialized due to my quantum interaction with that of which I observe. Finally, I begin the distortion correction process through detachment from all assigned meaning to things in the world I see. ’

Do the same with this idea as you did with the first idea: Repeat the lesson, then apply
it specifically to those things near you; whatever your eyes rest on. Then move your
gaze outward. Turn your head to either side, and, if possible, turn around and apply the
idea to what is behind you. Be sure to randomly choose to what you will apply the idea,
do not concentrate on anything in particular, and do not attempt to include everything in
an area. Otherwise you will feel strain.

Simply glance easily and quickly around you, and try to avoid selecting things by size,
brightness, color, material, or any specialized significance to you.

NOTE: The physical world is neutral. When we detach from our feelings, projections, impressions, and labels we place upon it through mayaic-delusory relativity, this neutral world seems to be real, when in fact it is the play of shadow and light appearing as what is called prakriti, or individualized multiplicity of forms, that dance in a macabre of subjectivity. These lessons are fundamental principles that allow us to begin dismantling the ego’s samskaric-habit tendencies to find meaning where there is none.


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