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You Are Not

BY THE SAME AUTHORTrances People Live:Healing Approaches in Quantum PsychologyQuantum Consciousness:The Guide to Experiencing Quantum PsychologyThe Dark Side of the Inner Child:The Next StepThe Tao of Chaos:Quantum Consciousness, Volume IIHearts on Fire:The Tao of Meditation andthe Roots of Quantum PsychologyThe Way of the Human, Volume I:Developing Multi-Dimensional AwarenessThe Way of the Human, Volume II:The False Core-False SelfThe Way of the Human, Volume III:Beyond Quantum PsychologyThe Beginner’s Guide to Quantum PsychologyIntimate Relationships:Why They Do and Do Not WorkI Am That I Am:A Tribute to Sri Nisargadatta Maharaj

You Are NotBeyondthe Three Veilsof ConsciousnessStephen H. Wolinsky, Ph.D.

Copyright 2002Quantum Institute PressStephen H. Wolinsky, Ph.D.ISBN: 0-9670362-9-1Cover and text design:The Bramble CompanyWestlake Village, CaliforniaPrinted in Canada

Photo #1 hereAvadhUt Nityananda

DEDICATIONTo the memory of Sri Nisargadatta Maharaj, the ultimateteacher and Guru who demonstrated and taught the unspoken side of I AM THAT—YOU ARE NOT.To the memory of Avadhut Nityananda, whose initiationchanged the course of “my life.”To the memory of Shirdi Sai Baba;who “died” in 1918.To the (Sakyamuni) Buddha,who was the vehicle for the purest teachingsthe world has ever known.To the memory of Alfred Korzybski,the father of the Structural Differential.To the memory of Ramana Maharishi;“Go back the way you came.”

A C KNo W L E D G E M E N T SGregory Sawin(for his monograph on the Structural Differential,and for his editorial support in this massive project)Bryn Samuels(word processing)Ruth Weilert(word processing)To my divine Leani;for everything!!To Sri Nisargadatta Maharaj“YOU ARE NOT”Photos of Ramana Maharishi fromThe Essential Teachings of Ramana Maharshi:A Visual Journey.Reprinted by arrangement with Inner DirectionsPublishing, Carlsbad, California. www.InnerDirections.org.Copyright, Sri Ramanasramam, Tiruvannamalai,Tamil Nadu, India.Dingeman Boot, Meinhard Van de Reepand Alexander Smit for providing mewith photos of Nisargadatta Maharaj.

T ab l eofC o n te n tsPrologueIntroductionxi1Chapter 1:Chapter 2:Chapter 3:5711Why? YOU ARE NOTWhat is Consciousness?Why?Part IThe Veil of the BodyChapter 4:Chapter 5:Chapter 6:15The Physiology of I AM:Korzybski Made Simple17The Structural Differential Diagram:The Organization of the Nervous Systemand the Appearance of the “I”25Questions & Answers and Exercises54Part IIThe Veil of Spirituality93Introduction95Chapter 7:Chapter 8:Chapter 9:The Self-Centered “I”The Veil of the Concept of the GunasThe Veil of the Concept of Mantras,Yantras, and TantrasChapter 10: The Veil of a Big Outside God99103126136

Chapter 11:Chapter 12:Chapter 13:Chapter 14:Chapter 15:Chapter 16:Chapter 17:Chapter 18:Beyond the BlanknessRealizing DeathThe Concept of the SkandhasThe Veil of the Conceptof the Eight-Fold PathThe Five-Fold Act of ConsciousnessThe Heart Is EmptinessThe Bhakti IllusionStates of Consciousness,Philosophical Conceptsand the Virtue Trap138145164203208212214228Part IIIThe Veil of Enlightenment:Beyond the Awarer261Introduction263Chapter 19:Chapter 20:Chapter 21:Chapter 22:Chapter 23:There is No BeyondThe SpandaNeither This Nor ThatThe One SubstanceAll Knowledge is Without Cause287296305308310Epilogue:Enlightenment is NOT312References315

PROLOGUE“I” remember once being with Nisargadatta Maharaj;and he pointed at people and said, “You are NOT.” Tounderstand this phrase, we can begin with the Sanskritword, Darshan. The literal meaning of Darshan is a “look,”a “view”; and generally refers to the process of going up toa “sage,” teacher, guru, etc., to receive a blessing as a way topierce through this illusion, which is made of consciousness.To have a “look” (Darshan) behind or beyond this consciousness, is what You Are Not hopes to “give.” The “realization,”I AM THAT is the spoken Darshan. YOU ARE NOT is theunspoken Darshan. Darshan is often associated with an“outer” teacher or guru. However, “inner” Darshan is whenI AM THAT—YOU ARE NOT is “realized.” “I” once heardBaba Muktananda say, “When you discover who you are therewill be no reason to get up out of your seat for Darshan; youwill already have Darshan.”A metaphor to describe this process could be like unraveling gauze (veils). As in H. G. Wells’s book, The InvisibleMan, who takes off the gauze (veils) around his head to findnothing there, is to unwrap the veils of consciousness andapperceive THAT SUBSTANCE. “There” I AM THAT—YOUARE NOT “is,” as the ultimate Darshan, and this is what “we”will attempt to convey. “I” also should include in this prologuethe difficulty, if not the impossibility, of language. Languageis, by its nature, binary and descriptive; hence, in all languageand descriptions, particularly in what we are embarking on,it is important to take note of this: All language, all thoughts,xi

xii / You Are Notall experiences, descriptions of experiences, including the “I”“you” call “you,” are representations. In this way, all language,thoughts, experiences, descriptions of experiences, and the“I” “you” call “you,” are stuck in language; hence they can beonly metaphors, by their very nature.In this book, we hope to provide “you” with Darshan—a“look” beyond the veils of consciousness and enable “you” toapperceive the implicit understanding of I AM THAT—YOUARE NOT as the “final” Darshan.In India, Lord Siva is depicted as a yogi sitting, with hiseyes closed in meditation. But what is the significance of thisarchetypical metaphor? One can say only that when the eye(s)of Siva are closed, solidified consciousness and the illusionof the world appears. When the eye(s) of Siva are open, theworld, like a mirage, vanishes and “the apperception of ” the“GREAT VOID” “behind” and “beyond” consciousness fromwhich the dream world “seems to appear,” and upon awakeningfrom a dream this world disappears. William Shakespeare, inThe Tempest, said it this way: “We are such stuff as dreamsare made of.”Another important “understanding” that we will attemptto translate is the often misunderstood word Nirvana. Often, people think of Nirvana as a heaven or another worldwhere we will go to “get” something—a state, an everlastingexperience of bliss, etc. However, Nirvana means extinction,and the metaphor of a lit candle which is extinguished canbe used to describe Nirvana.This book is not yet another book about how to openthe “eye(s) of Siva.” Rather, it is merely an attempt to explainverbally what happens “when” the veil of this illusion parts(like the Red Sea [Sea or Ocean often is used as a metaphorfor the mind]), and THAT SUBSTANCE is apperceived. Thisis Darshan: The peeling back before, and beyond, the veils ofconsciousness, which is Ramana Maharishi’s “go back the way

Prologue / xiiiyou came” (to be discussed in detail throughout the text).This book does not attempt to suggest that the world isbad, or made of a different SUBSTANCE than THAT SUBSTANCE. Rather, it is a discussion of “what is” apperceived(“looks”) like, when the veil parts and “you” “see,” (apperceive)into the vastness of THAT SUBSTANCE from which theworld is made, arises, with its pleasure and pain, and—likea puff of smoke—vanishes, “when” THAT is realized.Beginning a book on the salient understanding of I AMTHAT—YOU ARE NOT seemed like the last thing “I” wouldembark upon. However, whether “I” like it or not, “it” or“THAT,” as “I,” will continue as “long” as it “does.” And “I” asjust a shadowy reflection of THAT, a mere particle of cosmicdust, a mirage, which did not know it was a mirage, a childof a barren woman lets it happen. Often, however, it is asked,“But still even after ‘realization’ the body appears to act andreact. How can this be?” The Bhagavad Gita explains it thisway:“Even after the wind has ceased blowing, trees maycontinue to sway; the fragrance of camphor may remainin a casket even after the camphor has been used up,even when a pattering for a song is over, its moving effectremains; moisture lies on the ground long after waterhas been poured on it. Even after an arrow is shot, itcontinues its flight until its momentum is lost. When apotter removes from his wheel the vessel which he hasmade, the wheel keeps revolving with the force of itsspinning even when the sense of individuality comes toan end, its activity continues.” (Jnaneshwar, Jnaneshwari,a Song-Sermon on the Bhagavad Gita, p. 259)This is what “I” attempted to describe to workshop participantsseveral years ago when “I” said that “I” would stop teachingQuantum Psychology. “I” would say “I” feel like “I” am on

xiv / You Are Nota freeway going 60 miles per hour, and the car was put inneutral—”I” am just gliding; soon it will stop on its own.This embarkation, however, is different from the otherbooks in that the premise is YOU ARE NOT, and as such, theonly real question is, what makes “one” imagine that they are?After investigation, it becomes clear that the root problem“you” have is that “you” imagine that YOU ARE. Why? Because I AM is the “source” (source, not as creator, but wherethe “I” first shows or posits itself) of all that “you” imagineyourself to be. In this way, to select such a word to describethis, veils or illusions of consciousness seemed appropriate.For as THAT ONE SUBSTANCE contracts or condenses, itforms the I AM and all illusions both perceivable or conceivable, which includes not only work, relationships, and, dare “I”say it, the concept of God, spirituality, psychological health,growth, spiritual paths, and even knowingness itself.However, what must be borne in “mind” is THAT SUBSTANCE of which everything is made, never loses its truenature, but only appears as something other than itself. It isas if we used 100 pounds of gold to make a watch, a ring,or a bracelet—still, the underlying SUBSTANCE remainsgold.It is only through the “awarer’s” appearance, which makesit seem that all of this world is made of different substances,and like a spider (consciousness) weaving a web (the world),we appear TO BE “as if,” WE ARE. It is the appearance ofcondensed consciousness (which is THAT SUBSTANCE)that gives the illusion of being made of something otherthan consciousness itself, and gives the illusion that there aremany different substances; this is the veil or illusion made ofconsciousness. It seems that each culture has its own conceptsor veils or illusions of “I” and “it” which vanish like a miragein the desert as we move closer to investigate it. Soon “we”discover that even the “awarer” or awareness has a locationin space-time, and hence, as the root of experience, vanishesupon investigation.

Prologue / xvThe problem of “I” arises because the underpinnings ofthe “awarer” and I AM go unquestioned and uninvestigated,and hence we assume not only that I AM and YOU ARE, butthat IT IS; hence, there is “no way out.”What, then, is this book really about? It is about clarifying the underpinnings, understructures—veils—which gounquestioned, and hence, hold consciousness solid. In orderto do this, the following set of major understandings is wherewe depart from.“YOU ARE NOT” MADE SIMPLE1) There is only ONE SUBSTANCE, call it what“you” will.2) THE SUBSTANCE contracts or thins out, thusdissolving or appearing, as I AM, YOU ARE,which leads it (the I AM) to imagine that it (theouter world and itself) are and is.3) There is a pulsation of appearing and disappearing (in Sanskrit called spanda) that underlies anddescribes this throb, or appearance-disappearance, also called a pulsation.4) In the contracting of THAT SUBSTANCE, itappears to become condensed consciousness, ofwhich everything arises, including the “awarer”;experiences; the physics dimensions; the earth,sun, moon; stars and galaxies; the body; spiritualpaths and spirituality along with the concept ofGod.5) When consciousness thins out and there is onlyTHAT ONE SUBSTANCE, and hence YOU AreNOT.6) There is no consciousness.7) There is no expansion or contraction.

xvi / You Are Not8) There is no underlying principle called spanda.9) There is No thing.10) YOU are NOT.With loveYour mirage brother,StephenMay 30, 2000Heading to Amsterdam

IN T R O D U C T I O NOverview of theThree PartsPART I:The Body and ItsAbstracted PsychologyIn this section, “I” will begin by isolating the body as anobject in space-time, and how it organizes an “I,” which “you”call “you.” This will lead us to question not only the westernveils of consciousness of both the physics dimensions andthe world of psychology, but hopefully, it also will lead usto dispel not only the illusion of a solid, stable universe, butalso the veils of the psychological world, whose mythology,for many people, has become the religion of psychology.THE VEIL OF THE BODYWe begin by isolating the body as compacted consciousness, which forms its condensation, i.e., the nervous system;hence, we explore and demonstrate that the pre-supposedbody, pre-ceiver, “I,” and “self,” imagines it is, and has preceptions that arise after the “experience” has already occurred.Moreover, this “I” appears through a chemical reaction; and17

18 / You Are Notthat before the I AM, which “you” call “yourself,” there is amore fundamental level or microscopic level “where” YOUARE NOT.Without prejudice, we will take off the veils of “personal”psychology, which represents the seductive premises, whichkeep us bound, or better said, keeps the “I” in its belief itis.Finally, with no pre-ceiver, the concepts of even the physics dimensions vanish as the western blindfolds disappearand even YOU ARE NOT or YOU ARE THAT is seen onlyas a description of “what is”—which is not “what is”—or asKorzybski said, “Whatever one might say something “is,” itis not. . . . [because] a word is not the object it represents . .” Illustratively, when Nisargadatta Maharaj was asked, “Whoare you?” He replied, “Nothing perceivable or conceivable.”PART II:The Eastern Veilsof ConsciousnessIn this section, exploration into the Eastern veils of consciousness, namely the forces that organize the world, whichare called gunas; and the Buddhist aspects of personality,which are called the skandas, will be dismantled prior tothe moving into, beyond, and through the spiritual veils ofconsciousness.THE VEIL OF SPIRITUALITYWithin the context of Eastern religions, too, lies the promise of some “realization.” A liberation which, when “realized,”liberates “one” from the cycle of birth and death; pain andsuffering, etc. However, built upon the presupposition of birth

Introduction / 19and death, all cosmologies, which are assumptions, seductivelyentrap the seeker who believes in the assumption. He or sheimagines that somehow “they” or “I” will become liberatedand find out WHO I AM. All of these imaginings are basedon the existence of a separate “awarer,” or I AM, which is afantasy, a chemical reaction caused by electromagnetism moving neurotransmitters. In this way these chemical reactionsof Section I will demonstrate that the I AM and the sense of“I” is only a result of chemical reactions, a “coming togetherof fluids.” And with this, how can an “I,” merely an outcomeof chemical reactions, imagine that it has a purpose, a mission, that it is bound, is spiritual, and can attain somethingor become liberated. To paraphrase Nisargadatta Maharaj, itis through fluids and chemicals coming together that the IAM appears; hence, all the troubles.PART III:Beyond the “Awarer”and the Illusion of EnlightenmentIn this section, we shatter the illusions of the “awarer,” including one SUBSTANCE, veils of consciousness, expansioncontraction, the spanda, and even the concept of “beyond.”THE VEIL OF ENLIGHTENMENTIn this section, we explore the most implicit subtle andultimately “realizable” outcome of Advaita Vedanta, KashmirShaivism, the Spanda Karikas, the Buddhist Heart Sutra, theYoga Sutras, and the Buddhist Diamond Sutra. Moreover, itreveals the unspoken side of I AM THAT—YOU ARE NOT,and, like a candle being extinguished, the “true” meaning ofNirvana.

20 / You Are NotWithout hesitation, therefore, “I” suggest that the readeruse prior books, along with the recommended books at theback of I Am That I Am: A Tribute to Sri Nisargadatta Maharaj, as a context for this enquiry into the salient side ofthe “realization,” I AM THAT—YOU ARE NOT.With love, again,Your mirage brother,Stephen

C HAPTER1Why? You Are NotThe first question that arises around a book with a titlelike You Are Not: Beyond the Three Veils of Consciousnessis why choose this title? The answer is contained within thethread that will carry us throughout the book: YOU ARENOT.Before we focus on the term, YOU ARE NOT, let’s startwith the subtitle, Beyond the Three Veils of Consciousness.What exactly do we mean by “veils of consciousness”? Tobest appreciate this, recall the famous Sufi story of the threeblind men who are asked to describe what an elephant lookslike. The first blind man feeling its trunk says, “An elephantis like a snake.” The second blind man feeling its leg proclaims, “An elephant is like a tree trunk.” The third blind manfeeling its ear asserts, “An elephant is like a big thin plate.”Now, obviously, for someone who can “see,” all of these areuntrue descriptions of what an elephant looks like, becauseonce we “look,” we can “see” the whole elephant (underlyingunity). Using this story, with only a slight addition, explainswhy “I” chose Beyond the Three Veils of Consciousness as thesubtitle.Now let us imagine our three “blind” men. However,rather than each being blind, imagine that each wears manyblindfolds or veils made of thin cloth or gauze covering theireyes. As in the story of the blind men, the veiled men cannot5

6 / You Are Notsee “what is” (the elephant) instead, they conclude, select-outand abstract from “what is” because the veils over their eyesprevent them from seeing “what is.” However, if we were tounwrap each veil one by one, eventually, the elephant, (“whatis”) would become clearer and clearer until it was eventually“seen.” The word “seen” is an interesting word in itself, because “sages” of the ancient past often were called “seers,” inthat they could “see” (apperceive) the underlying whole (theelephant); as they no longer were blindfolded by the veils ofconsciousness.In this way, it is the veils of “our” concepts, which are madeof “condensed” consciousness, which must be discarded inorder for “those” who are blind(folded) to see the underlyingunity (elephant).Why do we use the word consciousness to describethese veils? Because whether we could call this underlyingSUBSTANCE, the NOTHINGNESS, or the UNDERLYINGSUBSTANCE, the veils, also, are made of THAT same ONESUBSTANCE condensed, which for the present we will callconsciousness. In this way, we begin to unwrap the veilsof consciousness, until the unwrapper, and the “seer” too,is “seen” as THE SAME SUBSTANCE as everything else.What, then, are these veils [unquestioned] concepts madeof—condensed consciousness? The Yoga Sutras say it thisway:“Knowledge [concepts] is produced by impositionof mental limitations on pure consciousness. When allthese limitations are removed, the Yogi passes into therealm of pure consciousness [THE SUBSTANCE]. It isnot possible to solve any real problem of Life as long asour consciousness is confined within the realm of theunreal.” (Taimini, The Science of Yoga, p. 436)In this, just the “understanding,” YOU ARE NOT—or better said, prior to the emergence of the “awarer,” ARE YOU?—allthe imagined Veils of Consciousness begin to dissolve.

C HAPTER2What is Consciousness?The next question that must be asked when embarkingon a book such as, You Are Not: Beyond the Three Veilsof Consciousness, is the question, “what is consciousness?”Let me first suggest, for ease of reading, that the wordsUNDIFFERENTIATED CONSCIOUSNESS or THE SUBSTANCE are interchangeable; hence, we will use bold capitalletters, and when THE SUBSTANCE “condenses,” we will useno bold caps, we will just use consciousness in lowercase boldtype.Consciousness is that SUBSTANCE which somehow“tells” us that I AM and that this I AM is made of a different SUBSTANCE than other I AMs and objects. “Our”consciousness makes us imagine that this is “my” arm, thatis “your” leg, etc. Yet this describes only differentiated consciousness, or what could be called “my” consciousness. ButTHE SUBSTANCE condensed, which we call differentiatedconsciousness, and which proclaims this is “my” consciousness and mistakenly distinguishes a “you” from a “me,” stillis only THAT SUBSTANCE, of which and by which the differentiated consciousness is made of, and condenses from. Tomake this clear throughout, we will call UNDIFFERENTIATED CONSCIOUSNESS “THAT SUBSTANCE,” and uponits imagined differentiation, we will call it consciousness.7

8 / You Are NotThere is only THAT SUBSTANCE; however, upon itscontraction or condensing, the illusion of differentiationoccurs and, hence, we get what we could call consciousness.It is this contraction of THAT SUBSTANCE, which formsconsciousness and which gives the illusory appearance ofseparation, and that there are two or more substances ofwhich this alleged universe is made of. However, there is onlyTHAT UNDERLYING SAME SUBSTANCE.THAT SUBSTANCE appears to become differentiatedconsciousness and weaves a web of separation called “I” anda world. And it is out of this spider’s web and the power ofcondensation (in Sanskrit, called Maya), which forms thegreat illusion. And it is this “power” of illusion, which, likea spider, weaves a web out of itself (its urine). The powerof condensation (which is still THE SUBSTANCE), weavesa web made from THE SUBTANCE that forms the conceptcalled consciousness from within itself. And it is this web ofconsciousness that makes us believe in a “my” consciousness, a“your” consciousness, and in separation, war, peace, and divisions— when, in reality, it is only THE SAME SUBSTANCE.Simply put, ultimately, there is ONLY THAT UNDERLYINGONE SUBSTANCE.Thus consciousness, and even the concept called “my” consciousness, is formed and is still made of THE SUBSTANCEand as such, it forms I AM and the veils of consciousness,thus solidifying the illusion of two or more substances, eventhough it is still made of THAT ONE SAME SUBSTANCE.This, in archetypal terms, is often depicted as Siva, anarchetypal yogi sitting on Mount Kailas meditating (thespider), consciousness (the web), and Maya the power ofcondensation that holds the web together. “I” spent muchtime with a teacher, Baba Prakashananda, who once said tome, “Consciousness, Shakti is Maya.” In other words, consciousness is condensed “from” THE SUBSTANCE; but in its

What is Consciousness? / 9condensation, the illusion of a separate world and “I,” “you,”etc., seem to appear; this is an illusion.To apperceive visually, and metaphorically, the Eyes of Siva,the world can be pictured1 as A VAST EMPTINESS, and, like agrain of sand floating in this vast emptiness is “our universe.”It is a universe that could be likened to cosmic dust madeof consciousness (THAT SUBSTANCE condensed), and it isthe web of consciousness that arises, which is this world.Recently, within “me,” out of the vastness of VOID, arosean image of Shirdi Sai Baba. And, as he appeared to “me,” hewas holding a grain of sand, which was what we call “our”or “this” universe.In this way, metaphorically speaking, we are dream characters, an appearance of cosmic dust within the great VOID.“Being awaked from the sleep and the illusion of hiscosmic dream he becomes conscious of the union withBrahma [THE SUBSTANCE]” (Taimini, The Science ofYoga, p. 436)In this way, You Are Not: Beyond the Three Veils of Consciousness takes “us” “beyond” the mirage world of cosmicdust that we call “I” and this universe, which ultimately ismade of THAT SUBSTANCE, which, when it appears tocondense, forms Veils that intermittently appear to be madeof consciousness, but which are still only THAT ONE SUBSTANCE, and ARE NOT.This book attempts to demonstrate that, prior to consciousness, prior to the “emergence” of the I AM or the“awarer,” beyond awareness itself, beyond the cosmic dust,the cloud mirage world bubble we call this universe, whichNisargadatta Maharaj called a pin prick, is an appearancewithin the VASTNESS OF EMPTINESS, and yet made of theSAME SUBSTANCE as the VASTNESS OF EMPTINESS.1Please note that this is only a pictorial representation, and is not It!!!

10 / You Are NotMay this book give the understanding that might take usBEYOND THE VEILS OF CONSCIOUSNESS “to” THAT.With loveYour mirage brother, StephenMay 15, 2000

C HAPTER3Why?How does one approach and discuss a topic such asYOU ARE NOT, when within it there could be somany classic objections. For example, are we talkingabout copping out from the complexities, responsibilities,and problems of life? Is it not dissociation in the sense ofavoiding, numbing out or even denying that we are in theworld? After all, we are reading this book. Is this just anotherphilosophical, cerebral discussion centered on our existence?Is this not a reinforcement of a False Core, particularly “I donot exist,” or so what, what would or does this understandingreally mean to all of us?These questions will be both explored and examined sothat there is no confusion as to the “purpose” of this understanding, which when held and when all else is discarded,might pierce layer upon layer of ideas, concepts, and, in aword, miss-understandings, which have arisen and havebeen re-enforced over the years because the very purpose ofa society (which is a by-product of the nervous system) isto re-enforce YOU ARE.It is for this reason and this reason alone, that the use of“this understanding” is explored to discover who “you” are.For, as “my” teacher Nisargadatta Maharaj said, “All you canreally teach is understanding, the rest comes on its own.”11

12 / You Are NotSo, as “his understanding” is adopted, all else is removeduntil NOTHING remains. Why is this important? BecauseTHAT NOTHINGNESS is the underlying SUBSTANCEthat everything is made of, or to use the words of notedphysicist, John Wheeler, “NOTHINGNESS is the buildingblock of the universe.”It is at this juncture that “I” wish to caution the readerabout where this book leads. “You” will never discover who“you” are. “Who Am I” and “Who You Are” is not a techniqueto find out WHO YOU ARE, it is merely a technique thatdissolves the concept of “I” in its entirety because “there isno I that you are,” so “You” will never discover who “you”are—”you” will discover only that YOU ARE NOT. It is withthis “understanding” that all else is removed.So, to approach such a task, it seems imperative to firstfocus on the human body as a vehicle in space-time, andthen to consider the nervous system independently, “as if ” itis separate from THE SUBSTANCE so that, for the doubters,YOU ARE NOT can be viewed from a neuroscience level. Inthis way and at this level only, the body can be seen as the“source” of all “you” think or imagine yourself to be.This will require the reader to “hang in there” for the nextsection. “I” will attempt to provide the easiest and simplestexplanation of the organization of the “I” “you” call “yourself ” that “I” have seen. To do this, the work of the Fatherof General Semantics1, Alfred Korzybski, will be exploredto demonstrate the organization of experience through thesenses, brain, nervous system, and language.In the mid-1980s, “I” was introduced to Science and Sanity, Alfred Korzybski’s 896-page classic. For ten years “I” read,absorbed, and tried to “get” the meaning of Korzybski’s revo1General Semantics has been defined as “the study of relationships between nervous systems and symbol systems as expressed in behavior.”(Pula, General Semantics Seminar, Tape 106-B)

Why? / 13lutionary theory of human behavior. Through that struggle,its importance was “gotten”—it was Korzybski’s most famousstatement, “the map is not the territory.” “I” will use “the ideais not the thing it is referring to” as a jumping-off point.At that time, “I” “imagined” that “I” might have to spendyears creating a summary of Korzybski’s Science and Sanityand synthesizing it with other fields. Fortunately for “me,”“I” then remembered a wonderful man, Gregory Sawin.In his early years as a student of General Semantics in themid-1980s, he wrote an 80-page monograph, The StructuralDifferential: Alfred Korzybski’s General Semantics Diagram,which summarized Korzybski. With Greg’s permission, excerpts from his paper will appear in this book to representKorzybski’s essence, the Structural Differential Diagram.Since “I” am no longer a part of Quantum Psychology,“I” called Greg and he agreed to let me use his remarkablyclear and straightforward explanation of the diagram. Forthis, “I” can say “Thank you, Greg” for your contribution,and for saving me the time and energy so that “I” did nothave to “reinvent the wheel.” In short, this is “time-binding”(to be discussed later).Please, as “you” read this, apply it to everything—becauseif “you” do, “you” will be doing “yourself ” a real favor andtaking a giant step toward “getting” that there is no “I thatyou are.”“I” added commentaries to the excerpts from Greg’s paper(with his permission) in the hope of focusing on the direction this book takes us, and how cultivating a Korzybskianorientation can give us a neurophysiological understanding ofthe biological piece of Buddhism, Yoga, Tantric Yoga, KashmirShavism, and Advaita-Vedanta.I therefore implore the reader to stay with it; this is not aneasy read, but a deep exploration into and confrontation with

14 / You Are Notall that “you” know and hold near and dear. Simply stated;understanding is often only “gotten” through struggle.With love,Your mirage brother,Stephen

PARTIThe Veil of the Body

C HAPTER4The Physiology of I AMKorzybski Made SimpleTo read, understand, digest, imbibe, and integrateKorzybs

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021 BIBLIOGRAFI 1. Rujukan Buku Bahasa Arab Abd al-‘AzÊz, AmÊr (1999), Fiqh al-KitÉb wa al-Sunnah: DirÉsah MustafÉdah TatanÉwulu AbwÉb al-Fiqh ‘alÉ Mukhtalif al-MadhÉhib wa al-‘ArÉ wa Tu’raÌu li Ammah al-QadÊyah fÊ Öaw’i al-IslÉm bi UslËbin MauÌË’iyyin Mu’ÉÎirin. j. 5,

MANUAL DE INSTRUCCIONES TORNO FTX-2000X660-T02-DCR Pol.Ind.Font del Radium Cl/ Severo Ochoa, 40-42 08403 Granollers (Barcelona)-Spain Tel. 34 93 861 60 76 FTX2000X660-T02-DCR*UPDT.2019 1/90. Mantenga el orden en su campo de trabajo. Mantenga el áre a limpia y bien iluminada .

book 1 – the solar war book 2 - the lost and the damned (autumn 2019) book 1 – horus rising book 2 – false gods book 3 – galaxy in flames book 4 – the flight of the eisenstein book 5 – fulgrim book 6 – descent of angels book 7 – legion book 8 – battle for the abyss