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The Nature of the God
Experience From Uncertain
Inference to Certain Fact From personalised
fiction to personalised fact By the Druid Finn 1. The Photon Analogy Physics teaches
us something strange about reality. A photon — the smallest quantum of energy
— does not exist in the same way before and after observation. ·
Before observation: it
exists only as an inference, a probability wave, an unseen possibility. ·
At observation: when it collides, striking
with absolute (@c) precision a detector or screen, the photon becomes
subjectively real. ·
Certainty requires singularity: the
fact, as truth of its realness arises only in a one-to-one collision — as a
quantum-to-quantum contact. Scattered traces or incomplete quanta (or units)
never yield absolute certainty or finality. 2. The God-Seeker’s Dilemma The
spiritual seeker finds himself in the same position as the physicist. God, at
first, is only an uncertain inference: a word, an idea, a doctrine, an
artificial reference frame, a mere possibility. Yet the
seeker longs for absolute certainty — a subjective truth-as-proof experience.
He does not want inference at second-hand but direct, one-to-one contact. The
dilemma is this: as long as the mind, i.e. the humans energy quanta
processing function, is scattered, divided among many contexts, like
thoughts, doubts, and images — that is, not quantised into discrete focus —
God remains like a probability wave: uncertain. 3. The Principle of Concentration The key
lies in concentration — but not mere focus. ·
Perfect (hence @ maximum speed) concentration
happens as compression of diffuse awareness to a singular point, the mental
equivalent of a detector registering a single photon. ·
At this point-like state, relativity collapses.
All alternatives vanish. ·
What remains is absolute contact: between the
seeker and the God-inference, alone. Hence “the flight of the alone to the
alone.” 4. How It Happens Perfect
(laser like) concentration can be attained in several ways, as recorded
across traditions, including Patanjali’s Yoga Sutras II–IV and the
Buddhist Satipatthana Sutra. Recall
the great Satya Sai Baba’s three means of achievement of the God
experience: ‘Concentration, concentration, concentration’, hence by: ·
Natural survival procedure: Concentration
as sine qua non of decision making, hence quantization. ·
Long artificial practice: Yogic
and Buddhist meditation, Sufi dhikr or concentration on the Śrī Yantra gradually eliminate
scattered attention (i.e. diffuse processing) until only one point — or no
point at all — remains. ·
Cultural implants:
Early-life survival supportive reference frames, deeply reinforced/grooved,
yield a habitual truth-realness response (satya
in Sanskrit, meaning both truth and realness). ·
Shock or trauma: Sometimes sudden collapse
of all relative perspectives, meaning entanglements, forces the mind into
instantaneous one-pointedness by reverting to restart — to “one without a
second status.” ·
Hypnosis: Hindu gurus and modern
mindfulness practitioners use selective narrowing and redirection of
awareness, meaning hypnosis, as a shortcut: reducing the field until one
inference alone fills it and which is then experienced as absolutely
real/true. ·
Dreaming: either during the end-phase
of dream-sleep or via waking (i.e. lucid) dreaming. ·
Faking it: Generating a thought
experiment + instant fixation of the solution @ max. = absolute processing
capacity (The technique used by Raman Maharshi). ·
Reversion: Earlier (infancy or late
infancy) survival, meaning fiction-to-fact functions, such as intense imaging
and unrestricted high energy self-application, are reactivated. In every
case, the goal is the same: to convert an uncertain, relativised inference
context (i.e. a personal fiction) into an absolutely certain personal fact
(i.e. as experience = a hardware copy). This capacity to transform uncertain
fiction into certain fact comes with the survival equipment at birth. It is
natural therefore common to all and the sine qua non of decision-making,
adaptation, and survival in an uncertain world. 5. The Transformation At the
instant of absolute, point-like concentration, the seeker of the God
experience no longer thinks of God — he experiences, indeed is,
God. The subjective inference collapses into absolute subjective certainty.
The unreal becomes real/true. This is
why mystics with the gift of perfect concentration, meaning the capacity to
attain @’one’ness, often make paradoxical declarations: ·
The Hebrew God proclaims: “I AM that I AM.” ·
The Upanishadic seer affirms: “Ayam ātmā Brahma — This self is Brahman.” ·
The modern druid distils it further still: “I
AM the God experience.” 6. Examples in Daily Life We
already know this mechanism in ordinary ways: ·
A child imagines monsters in the dark. When fear
becomes absolute, the imagined monster feels real. ·
A lover excludes all doubt, turning the idea “she
loves me” into an unshakable certainty. ·
Athletes and artists speak of being “in the
zone,” where all scattered inferences collapse into a single undeniable flow
of action. In each
case, inference becomes certainty through perfect concentration that
eliminates all but the focus. 7. The response to attainment The response to attainment, irrespective of content, is
relief, happiness, joy, bliss and so on. The attainment of the ‘I am the God
experience’ may likewise result in relief, joy and so on. But it may also
result in dismay, even horror when its ramifications manifest to the
individual who is fully aware of the sheer brutality, briefness and finality
of existence (as ‘God in his/her space’). As this (novel) ground experience
repeats over and over its impact gradually reduces until it recedes from
awareness. 8. The Conclusion The
pathway to God — that is, to the absolute God-experience— is not unlike the
way a photon becomes real as a particle. Both require an act of singular,
quantised contact. The
seeker who reduces all apparent (‘as if’) observations— thoughts, feelings,
doubts, multiplicities — to a single point (or focal node) and then applies
full awareness (meaning processing capacity) to that point, namely their
personal God-inference, or indeed any inference, experiences it as real,
‘as-is.’ Thus, the
modern druid’s minim is not mysticism nor poetry, but the personal God context
reduced to the absolute, hence limitless quantum of realness/truth: “I AM the
God experience.” From
Dualism via Non-Dualism to Monism |