Toronto Hypnosis Clinic 

Walter Orlowski Presents

The Reality of God - the reality beyond the veil of the sensorily-and-mentally-induced hypnosis

An argument for the absolute necessity of unhypnotization of the sensory-illusion-posessed and by-ideas-imprisoned intellectual mind

It is either that you wake up from the hypnotic dream imposed upon you by your mind and your senses, and become - as they say - enlightened, or you will keep on sleeping and being disconnected from the Ultimate Reality of God and the ultimate reality of your own self

This page attempts to assist you in the process of your awakening

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Part 1

Human craving for the Absolute Truth

The craving for the Reality of God

The most highly developed branches of the human family have in common one peculiar characteristic.

They tend to produce — sporadically, it is true, and usually in the teeth of adverse external circumstances — a curious and definite type of personality; a type which refuses to be hypnotized by that which others call sensory and intellectual experience, and is inclined, in the words of its enemies, to "deny the world in order that it may find the Reality of God - the Ultimate Spiritual Reality beyond the veil of the sensorily-and-mentally-induced hypnosis". 

We meet these persons in the east and the west; in the ancient, medieval, and modern worlds.

Their one passion appears to be the prosecution of a certain spiritual and intangible quest: the finding of a way out of the sensorily-and-mentally-induced hypnosis to some desirable state in which alone they can satisfy their craving for the Absolute Truth.

This quest, for them, has constituted the whole meaning of life: they have made for it without effort sacrifices which have appeared enormous to others - and it is an indirect testimony to its objective actuality, that whatever the place or period in which they have arisen, their aims, doctrines and methods have been substantially the same.

Their experience, therefore, forms a body of evidence, curiously self-consistent and often mutually explanatory, which must be taken into account before we can add up the sum of the energies and potentialities of the human spirit, or reasonably speculate on its relations to the Spiritual Reality of God which lies outside the boundaries of the sensorily-and-mentally-induced hypnotic illusions.

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The hidden Truth

The mystics as the only ones who have been able to connect with the Ultimate Reality of God

Everyone, at one time or another, has fallen in love with the veiled Isis whom they call Ultimate Truth.

With most, this has been but a passing passion: they have early seen its hopelessness and turned to more practical things.

But there are others who remain all their lives the devout lovers of the Ultimate Reality, though the manner of their love, the vision which they make unto themselves of the beloved object, varies enormously.

Some see the Ultimate / Unconditioned Truth as Dante saw Beatrice: a figure adorable yet intangible, found in this world yet revealing the next.

To others she seems rather an evil yet an irresistible enchantress: enticing, demanding payment and betraying her lover at the last.

Some have seen her in a test tube, and some in a poet's dream: some before the altar, others in the slime.

The extreme pragmatists have even sought her in the kitchen; declaring that she may best be recognized by her utility.

Last stage of all, the philosophic skeptic has justified his unsuccessful courtship by assuring himself that his mistress is not really there.

Under whatsoever symbols they have objectified their quest, neither the scientists nor the poets, nor the philosophers have ever been able to assure the world that they have found, seen face to face, the Ultimate Divine Reality behind the veil of sensorily-and-mentally-induced hypnosis.

But if we may trust the reports of the MYSTICS - and they are reports given with a strange accent of certainty and good faith - they have succeeded where all these others have failed, in establishing immediate communication between the human spirit, entangled as they declare amongst material things, and the Ultimate Reality, that immaterial and Final Being, which some call the Absolute, and most theologians call God.

This, they say - and many who are not mystics agree with them is the hidden Truth which is the object of immemorial human craving; the only satisfying goal of the ultimate human quest.

Hence, the mystics should claim from us the same attention that we give to other explorers of countries in which we are not competent to adventure ourselves; for the mystics are the pioneers of the spiritual world, and we have no right to deny validity to their discoveries, merely because we lack the opportunity or the courage necessary to those who would prosecute such explorations for themselves.

It is the object of this presentation to attempt a description, and also - though this is needless for those who read that description in good faith - a justification of these experiences and the conclusions which have been drawn from them.

So remote, however, are these matters from our ordinary habits of thought, that their investigation entails, in all those who would attempt to understand them, a certain definite preparation: a purging of the hypnotically-conditioned intellectual mind / unhypnotization of the mind from the sensory-world-hypnosis.

As with those who came of old to the Divine Mysteries, purification of the conditioned mind is the gate to the Ultimate Unconditioned Knowledge of God.

We must come to this encounter with minds cleared of prejudice and convention, must deliberately break with our inveterate habit of taking the "visible world" for granted; our lazy assumption that somehow science is real and metaphysics is not.

We must pull down our sensorily-and-mentally-created card houses descend, as the mystics say, "into the ultimate purity of our spirits" - and examine for ourselves the foundations of all possible human experience, before we are in a position to criticize the buildings of the mystics, and the mystical saints. 

We must not begin to talk of the unreal / fairy-tale-like world of the MYSTICS, until we discuss the actual nature of the seemingly-real-world, which all the "normal" people take for granted / for what actually IS, and beyond which they never venture during the course of their sensorily-and-mentally-conditioned existence.  

Such a discussion is of course the business of philosophy.

I need hardly say that this presentation is not written by a philosopher, nor is it addressed to students of that imperial science.

Nevertheless, amateurs though we be, we cannot reach our proper starting-point without trespassing to some extent on the philosophic ground.

That ground covers the whole area of the first principles, and it is to these first principles that we must go, if we would understand the true significance of what the mystics have been attempting to tell the humanity since the time immemorial.

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The basic investigation of the actual nature of the "real and solid world" of "normal" people

Let us then begin at the beginning: and remind ourselves of a few of the trite and primary facts which all practical persons agree to ignore.

That beginning, for human thought, is of course the I, the Ego, the self-conscious subject which decided to make this presentation, or the other self-conscious subject which is reading it; and which declares, in the teeth of all arguments: "I AM"!

Here is a point as to which we all feel quite sure:

No metaphysician has yet shaken the ordinary individual's belief in his own existence - the absolute certainty of the existence of "I".

The uncertainties only begin for most of us when we ask what else is.

To our I, this conscious-self imprisoned in the body like an oyster in his shell, comes, as we know, a constant stream of messages and experiences.

Chief amongst these are the stimulation of the tactile nerves whose result we call touch, the vibrations taken up by the optic nerve which we call light, and those taken up by the ear and perceived as sound.

What do these experiences mean?

The first answer of the UNSOPHISTICATED SELF of course is, that they indicate the real nature of the world we live in.

It is to the evidence generated by their senses that the "normal" people turn, when they are asked what the world is really like.

From the messages received through their senses - which pour in on the "normal people" whether they will it or not, batter upon their perceptionary gateways at every instant and from every side - they construct the seemingly "real and solid world" which they inhabit.

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Hypnotic illusions generated by the common, sensory-bound frames of mind

Very slight investigation will be enough to show that the sense-world is a picture whose relation to reality is at best symbolic and approximate, and which would have no meaning for selves whose senses, or channels of communication, happened to be arranged upon a different plan.

The evidence of the senses, then, cannot safely be accepted as evidence of the nature of the Ultimate Reality: useful servants, they are dangerous guides.

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Your conscious and your subconscious mind is constantly hypnotized by the endless flow of various messages

Your self sits - so to speak - at the receiving end of a telegraph wire.

It is her channel of communication with the hypothetical "external world". Hers receiving instrument registers a constant flow of messages.

She does not know, and - so long as she remains dependent on that instrument - can never know, the object, the reality at the other end of the wire, by which those messages are sent; neither can the messages truly disclose the nature of that object.

But she is justified on the whole in accepting them as evidence that something exists beyond herself and her receiving instrument.

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Your sensory-based, intellectual knowledge is strictly conditioned by the limits of your perceptionary apparatus

It is obvious that the structural peculiarities of the telegraphic instrument will have exerted a modifying effect upon the message.

That which is conveyed as dash and dot, color and shape, may have been received in a very different form.

Therefore this message, though it may in a partial sense be relevant to the supposed reality at the other end, can never be adequate to it.

There will be fine vibrations which the instrument fails to take up, others which it confuses altogether.

Hence, a portion of the message is always lost; or, in other language, there are aspects of the world which we can never know.

The sphere of your possible intellectual knowledge is thus strictly conditioned by the limits of your perceptionary apparatus.

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A useful exercise

Professor William James

The late Professor James once suggested as a useful exercise for young idealists a consideration of the changes which would be worked in our ordinary world if the various branches of our perceptionary apparatus happened to exchange duties; if, for instance, we heard all colors and saw all sounds.

Such a remark as this throws a sudden light on the strange and apparently insane statement of the visionary Saint-Martin: "I heard flowers that sounded, and saw notes that shone"; and on the reports of certain other mystics concerning the rare moments of consciousness in which the senses are fused into a single and ineffable act of perception; and color and sound are known as aspects of the same thing.

Since music is but an interpretation of certain vibrations undertaken by the ear, and colour is an interpretation of other vibrations received by the eye, all this is less mad than it sounds.

Were such an alteration of our senses to take place, the world would still be sending us the same messages - that strange unknown world from which, on this hypothesis, we are hermetically sealed - but we would have interpreted them differently.

Beauty would still be ours, though speaking another tongue. The bird's song would then strike our retina as a pageant of color: we should see all the magical tones of the wind, hear as a great fugue the repeated and harmonized greens of the forest, the cadences of stormy skies.

Did we realize how slight an adjustment of our own organs is needed to initiate us into such a world, we should perhaps be less contemptuous of those mystics who tell us that they apprehended the Absolute as "heavenly music" or "Uncreated Light”.

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We cannot know the reality, or even prove the existence of the simplest object

A direct encounter with Absolute Truth, appears to be impossible for "normal", non-mystical consciousness.

The "normal", non-mystical consciousness cannot know the reality, or even prove the existence, of the simplest object: though this is a limitation which few people realize acutely and most would strenuously deny.

But there persists in the human race a type of personality which does realize this limitation: and cannot be content with the sham realities that furnish the universe of "normal" people.

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They are tormented by the Unknowable

It is necessary - as it seems - to the comfort of the "normal" people to form for themselves some image of the Something which is at the end of their telegraph wire: some conception of being, some theory of knowledge.

They are tormented by the Unknowable, ache for first principles, demand some background to the shadowy show of things.

In order to sanely navigate the utter mystery of the intellectually unknowable Ultimate Reality of the world we live in - the human race has constructed various theories of Reality, which for millennia have been serving as the crutches enabling the "normal" people to "know" what is intellectually, for-ever unknowable. 

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Part 2

Theories concerning the nature of Reality


How do we "know" what isn't so?

Naturalism and Scientific Realism

The most obvious and most generally accepted explanation of the world is of course that of Naturalism or Realism: the point of view at once of the "normal people" and of the physical science.

Naturalism states simply that we see the real world, though we may not see it very well. What seems to "normal" healthy people to be there, is approximately there.

It congratulates itself on resting in the concrete; it accepts material things as real.

In other words, our sense impressions, raised to their highest point of efficiency, form for it the only valid material of knowledge: knowledge itself being the classified results of sensory observation.

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Naturalism can never satisfy our hunger for the Ultimate Reality

Naturalistic / Realistic attitude may be a counsel of prudence, in view of our ignorance of all that lies beyond - but it can never satisfy our hunger for reality.

It says in effect: The room in which we find ourselves is fairly comfortable. Draw the curtains, and let us devote ourselves to describing the furniture.

Unfortunately, however, even the furniture refuses to accommodate itself to the naturalistic view of things.

Once we begin to examine it attentively, we find that it abounds in hints of wonder and mystery - declares aloud that even chairs and tables are not what they seem to be!

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The reality of a house

The so-called "normal" people remain oblivious to the fact that the most elementary criticism, applied to any ordinary object of perception, tends to invalidate the simple and comfortable creed of "common sense" - that not merely faith, but gross credulity is needed by the mind which would accept the apparent as the real.

If I say, for instance, that I "see" a house.

I can only mean by this that the part of my receiving instrument which undertakes the duty called vision is affected in a certain way, and arouses in my mind the idea of a "house".

The idea of a "house" is now treated by me as a real house, and my further observations will be an unfolding enriching, and defining of this image.

But what the external reality is which evoked the image that I call "house" I do not know and never can know. It is as mysterious, as far beyond my apprehension, as the constitution of the angelic choirs!

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 Perceptions of the solidity of the material objects and color are nothing but hallucinations

I may of course use any one of my senses to "corroborate", as we trustfully say, the evidence of the other; may approach the seen-by-my-eyes house, and touch it.

Then, the nerves of my hand will be affected by a sensation which I translate as hardness and solidity.

And as my tactile sensations are added to what my eyes perceive as redness; my mind constructs and externalizes an idea which it calls solid red bricks.

Science herself, however - if she be asked to verify the reality of these perceptions - at once declares that though the material world be real, the ideas of solidity and color are nothing but hallucinations.

They belong to the human animal, not to the actual, physical universe.

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The "red brick" says science is just a hallucination!

Our physical science says that the "solid, red brick", like all other bits of the universe perceived by our senses, consists of innumerable atoms whirling and dancing one about the other.

It is no more solid than a snowstorm! 

Were you to eat of Alice-in-Wonderland's mushroom and shrink to the dimensions of the infra-world, each atom might appear to you as a planet, and the red brick itself as an entire universe.

Moreover, these atoms themselves would elude you, as you tried to grasp them, because they are only manifestations of something else.

Our science tells us that neither atoms nor the elementary particles really exist. In the strictly physical sense they only have a mysterious "tendency to exist".

As for redness, as you call it, that is a question of the relation between your optic nerve and the light waves which the brick is unable to absorb. 

This evening, when the sun slopes, your brick will probably be purple; and a very little deviation from normal vision on your part would make it green.

Even the sense that the objects of your perception are outside of yourself may be just an illusion; since you, as easily attribute this external quality to images seen in dreams, and to waking hallucinations, as you do to those objects which, as you absurdly say, are "really out there"!

Further, there is no trustworthy standard by which we can separate the "real" from the "unreal" aspects of phenomena. The standards which exist are strictly conventional, and correspond to convenience, not to the truth.


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The non-sensory, by-thought-and-feeling-generated, personal (get rid of "personal" - in order to not confuse things) +(get rid of the considerations of the uniqueness versus non-uniqueness of the mental processes - this is another subject and injecting it here just messes everything up) level of hallucination

Heraclitus the weeping philosopher

Our eyes and ears said Heraclitus, "are bad witnesses to those who have barbarian souls": but even those whose souls are civilized tend to see and hear all things through a temperament.

What this means is that we hallucinate the world we live in not only through our sensory apparatus. We also hallucinate it via our by-thought-and-feeling-generated processes of mental perception.

In one and the same sky the poet may discover the veritable habitation of angels, whilst the sailor sees only a promise of dirty weather ahead.

Hence, artist and surgeon, Christian and rationalist, pessimist and optimist, do actually and truly live in different and mutually exclusive worlds determined by their personal mental inclinations.

Each, in Professor James' phrase, literally "dichotomizes the Cosmos in a different place".

Only the happy circumstance that our ordinary speech is conventional, not realistic, permits us to conceal from one another the lonely worlds which we inhabit.

But even though the worlds of our thoughts, feelings and emotions may be lonely and appear to be strictly personal and unique, there is nothing unique about them!

The truth is that whatever you are feeling or thinking, there is someone out there who is having the same thoughts and emotions.

The list of the human possible feelings and emotions is quite limited:

affection, anger, angst, anguish, annoyance, anticipation, anxiety, apathy, arousal, awe, boredom, confidence, contempt, contentment, courage, curiosity, depression, desire, despair, disappointment, disgust, distrust, ecstasy, embarrassment, empathy, envy, euphoria, fear, frustration, gratitude, grief, guilt, happiness, hatred, hope, horror, hostility, humiliation, hysteria, interest, jealousy, loneliness, love, lust, outrage, panic, passion, pity, pleasure, pride, rage, regret, remorse, resentment, sadness, self-confidence, shame, shock, shyness, sorrow, suffering, surprise, trust, wonder, worry. 

So in the end, the reality in which the "normal" people live is preset by the set of sensorily and mentally determined, rather limited number of possible perceptions.

It is like a movie theatre in which every movie played - by-necessity - falls into one of the categories of the cinematographic productions.

The reality of "normal" people - no-matter how much money they have, and how many experiences they can purchase - is like a prison built from the bricks of their common "normal" perceptions.

Isn't it rather obvious that such a "normal" world of the "normal" people is not the Ultimate Reality of God?

Would you rather be stuck in such a world or make an effort to discover the Ultimate Reality of God and at the same time the ultimate reality of your own self?

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The illusory / hypnotic world of concepts and ideas

As the intellectual minds of the "normal" people think, they sort their thoughts; accept, reject and combine them, and then triumphantly produce from them "concepts" which they confuse with reality.

With an enviable and amazing simplicity the minds of the "normal" people attribute their concepts and ideas to the intellectually unknowable universe. 

For them, as for the philosopher Hume, "reality consists of impressions and ideas". 

Examination of the reality of concepts and ideas - opposite views of religions - believers in various kinds of nonsense - it cannot obviously be all true!!! Here - show the concepts and ideas and the craziness or the world that they produce = the insane reality of the religiously infected mind ++++

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"Sanity" consists of sharing the hallucinations of your neighbors

It is no argument to say that most people see the world in much the same way, and that this "way" is the true standard of sanity.

Our most basic need is the need for sanity and for practical purposes we have agreed that sanity consists in sharing the hallucinations of our neighbors.

I is not I who says all these things. It is the most advanced physical science that speaks of our common sensory hallucinations which we take for reality.

It is our science that tells about our ongoing transmutation of the forever unknown realities "out there" into our "sane" world - a world which our senses create more easily and thoroughly than any magician.

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The worlds which we create out of our sensory and mental perceptions are no more permanent than the cloud formations in the sky

On the top of the fact that everybody lives in his own unique world sits another fact: The unique world of each individual is no more permanent that the cloud formation in the sky.

Each of us, as we grow and change, works incessantly and involuntarily at the remaking of our sensual universe. 

We behold at any specific moment not that which is but that which we are; and personality undergoes many readjustments in the course of its passage from birth through maturity to death. 

The mind which seeks the Real, then, in this shifting and subjective natural world is of necessity thrown back on itself: on images and concepts which owe more to the seer than to the seen. 

But the Ultimate Reality must be real for all, once they have found it: must exist in itself upon a plane of awareness which is not conditioned / hypnotized by the perceiving mind. 

Only thus can it satisfy that mind's most vital instinct, most sacred passion — its instinct for the Absolute, its passion for truth.

So the question is how do we go beyond our sensory and non-sensory thought-generated hallucinations into the world of the Real Ultimate Reality.

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