* stoned speculations on OBEs.
Cases of veridical, reciprocal, and mutual OBEs offer strong evidence, albeit anecdotal, suggesting that consciousness is but a resident rather than a product of the brain. Free of the physical body, one seems to take up residence in a subtle body and experience what Jim Dekorne refers to as “mindspace”: a randomized database where all timeless, freeze-framed moments occur simultaneously and occupy the same space at different frequencies of vibration. These moments differ both in their degree of abstraction from one another and in their sensitivity and reactivity to consciousness: every moment is an endless spectrum, an infinite regress.
One traverses these moments or environments by means of resonating the subtle body with the moment in particular in the form of association through absorptive focus. This is accomplished due to the high sensitivity and reactivity the subtle body has to its resident consciousness. It also accounts to three basic forms the subtle body defaults to. In states of high awareness where one is observing rather than interacting, they will experience themselves as a “bodiless” point of awareness. This would seem to correspond to what witnesses have described as orbs. In states of idle or unfocused awareness, one takes on an amorphous form variously described as a blob, mist or smoke by both the OBErs themselves as well as witnesses.
One defaults to the apparitional doppelgänger of one’s physical body, complete with cloths, when desiring to interact with the physical environment or when making an attempt to communicate. That this default double would exist is but one example of how the subtle body is not only responsive to conscious intent, but equally influenced by conditioned and triggered, unconscious and autonomous implicit memories of form, structure and movement. As it is with the physical body, then, it is without: implicit memory provides the rhythm, the beat, the music that makes up your death and rebirth soundtrack, whereas working memory, through selective access of the explicit memory areas marked semantic and episodic, tries to pull some decent lyrics out of his ass and sing hoarsely through the goddamn frog in his throat.
Implicit memory in ultimate form seems to operate when it can appear in wardrobe as one does or did during life, but even more interesting is that despite the variety of senses the subtle body might have had it just so happens to bear essentially the same ones — regardless of the form one’s subtle body is in. Structures, processes and forms of the physical body serve as a convenient default — especially for consciousness, which generally appears to prefer consistency, familiarity and convenience.
The extradimensional nature of the subtle body is best conveyed in the traditional Flatland rip-off style of dimensional analogy.
As your three-dimensional self, for instance, you could hover over a two-dimensional plane and observe without interference as the little circles and squares embedded in it moved about. You would be lingering just above their plane and they would not be able to so much as point in your direction, even if they had fingers with which to do so, as dimension is direction and only 3-D peeps such as yourself have access to up-down, north-south and east-west. Up and down is beyond their ability to fully comprehend. You know this and you decide to have some rather sadistic fun, like kids who burn ants with a magnifying glass and the radiance of our life-giving, luminous orb.
You could press your finger down upon the plane and the surface would warp in a transient cast of its form. Press with the tip of your finger, rolling it down now like you are trying to make a fingerprint. The inhabitants would see your finger as a circular fleshy phantom, a two-dimensional cross-section from an adjustable one-dimensional angle. Similarly, a hyperdimensional creature would appear to us as a three-dimensional cross-section from an adjustable two-dimensional angle. Walking around a ghostly form, you see it in a continuous flow of two-dimensional sides, suggesting its three-dimensional nature.
Next, you keep the tip of your pointer finger on that plane and now press the tip of your thumb on another part of that plane: to the 2-D shape entities, you would be in two places at once. Your cell phone goes off in your pocket, startling you, and your hand shakes as a result. The simultaneous response confuses the shapes — they have witnessed a coincidence, or perhaps a nonlocal connection.
You lift your thumb; to circles and their other flat pals, a fleshy blob had vanished as mysteriously and unpredictably as it had manifested. Now you take the tip of your pointer, rolling it slowly down until you’re grinding your damned fingerprint down onto that plane. The 2-D community would experience your 3-D digit -dent from a growing series of 2-D cross-sections implied by the potential continuous flow of 1-D perspectives accessible to them as they revolve around it in astonishment. Roll your finger along the plane through the one-dimensional walls of their octagonal huts. Now rest your finger inside a living square. From your vantage point you’re above the plane, on top of the square, but to the square anything within the lines that define his squareness is inside.
You can influence him as a force, perhaps, but he is safe behind the veil of his lower-dimensionality. You can walk through walls; you cannot control his body directly just by placing yourself against — “inside” — the boxy form.
In many haunting cases and encounters with the presumably dead the witness enters an area of cold, or feels cold themselves, and the general notion is that the frigidity is a byproduct of their drawing of energy from sources external to them — usually for the purpose of using that energy from the physical environment to fuel a manifestation of some kind.
Some have also speculated that poltergeist cases target particular individuals not due to RSPK, but because those individuals exude a certain excess energy (such as during puberty or times of high stress) that attracts the dead like moths to a lightbulb, and for the same reason: they can use it to produce psychokinetic effects.
This would seem to imply that some physical energy is conductive to consciousness and can serve as the medium for a hyperbeing to produce physical phenomena. It may also be that certain materials or substances have similar effects, be they mediums for communications (as some have attested is the case with certain psychedelics) or mediums through which hyper-beings could operate as a member of that plane.
Some chemicals, for instance, are seen by some as means by which our consciousness can commune with that of the plant or chemical. What it also represents is a means of two-way communication. So if one were to build a machine that had this chemical at its command center, that would enable a hyperbeing to operate that machine. Given the two-way chemical medium offering signal exchange, that hyperbeing could be part of a continuous feedback loop with the machine, receiving sensory data in the form of a mental simulation and sending out your responses to that stimuli. If processes of the machine can manipulate you as much as the other way around, perhaps it can hypnotize you into thinking its simulation of you constitutes all that you are. Perhaps all bodies are, really, are meat machines.
Out of body experiences imply that consciousness “hooks up” to a physical body during life, existing in and around it in an energy field or aura most are all but blind to. We are hyperbeings pressing ourselves on and around this body we call home, but how do we latch on?
In my own experiences, there is some suggestion that we may accomplish the subtle-physical “hook up” by means of the pineal gland. You connect at some location within the head but do not establish full connection until you kind of “worm” your way into the physical body. In at least four instances the notion that the subtle and physical body’s meet up at the “third eye” point were reinforced in me.
The first experience on the list occurred just before the “false awakenings” I had, and I had called it “aura surfing.” The subtle form had detached from the physical body save for the head, which despite the violent tugging remained locked in position at roughly a 45 degree angle.
Later on during high school, I had been incredibly sleep deprived and writing on the computer that was in the hallway just outside my bedroom door. As I wrote, I felt myself nod off and feel my subtle form fall backwards, away from my body in the chair, and into this huge beehive-like structure that was dimly lit and gave off the sense of being very ancient, with various objects and things kept on the rows upon rows of shelves to the side.
Suddenly I pulled back abruptly from that place and lurched violently forward into my physical body on the chair, and at the point where I regained sudden and full control of my physical body I heard a loud “click” inside of my head which felt as if it had come from the center, and a bit back inside my skull. It stands as the most unearthly disembodied environment I have ever been in and the only occasion in which I slipped out while still awake, with no breach in consciousness.
Yet it had company in its suggestion that the pineal serves as the locale of subtle hook-up. There was also that experience, in November of 2002 I believe, in which I felt “lightning bolts” coming from my temples and striking what would correspond to the area of the pineal in my brain when I abruptly reconnected with my physical body.
An experience that came to serve as reinforcement arrived on the very morning after which I slept for the first time in the apartment in which I now live. I awoke feeling my subtle form still attached to my physical body at the head, but its form was bent in the direction opposite my physical body so that my subtle feet were against the wall beside the window behind my physical head. It was like head-bound subtle body yoga.
What binds consciousness to the body? DMT, speculates Richard Strassman, and there is strong suggestion that the pineal manufactures it. If this is the case, for up to 49 days after conception a lone unit of consciousness could “sit” on a body and defend it as territory, claiming squatters rights, but only if he is sitting on his body-seat when the pineal activates on day 49 will memory medium DMT flood the brain and his ass be cast as the custom-made key to his new, fresh-off-the-lot corporeal container and meat machine.
Once consciousness takes up residence in a physical body, it then experiences space-time, where moments in space are organized sequentially through time and are traversed by means of causality. The pineal gland regulates the hormones in accordance with an individual’s age, the season, the time of day. It regulates sleep cycles. The pineal binds the body to causal markers primarily through melatonin.
Consequently, the pineal may be Saturn of soul, imposing spatiotemporal constraints on consciousness in service to the physical body so as to ensure its maintenance and provide the drive for you to do your part to provide next-generation models for the deceased seeking meat machines.
While the OBE and “apparitions of the living” reveal that consciousness is not by necessity altogether bound by the physical body during life, anecdotal evidence clearly shows that consciousness, even when it has gone exosomatic, is nonetheless bonded to and regulated by the body. Death, when one is cut entirely free from corporeal confines, brings on a deeper exosomatic state: perhaps due to release from the pineal.