The idea that the universe can be viewed as the compound
of two basic orders, the implicate and the explicate, can be
found in many other traditions.
The Tibetan Buddhists call these two aspects the void and
nonvoid. The nonvoid is the reality of visible objects. The
void, like the implicate order, is the birthplace of all things
in the universe, . . .
. . . only the void is real and all forms in the objective world
are illusory, . . . .
The Hindus call the implicate level of reality Brahman.
Brahman is formless but is the birthplace of all forms in
visible reality, which appear out of it and then enfold back
into it in endless flux.
. . . consciousness is not only a subtler form of matter,
but it is more fundamental than matter, and in the Hindu cosmology it is matter that has emerged from consciousness,
and not the other way around. Or as the Vedas put it, the
physical world is brought into being through both the
‘ veiling’ and ‘ projecting’ powers of consciousness.
. . . the material universe is only a second- generation
reality, a creation of veiled consciousness, the Hindus
say that it is transitory and unreal, or maya.
. . .
This same concept can be found in Judaic thought.
. . . . in shamanistic thinking . . . . . .
. . . . . .
Like Bohm, who says that consciousness always has its
source in the implicate, the aborigines believe that the
true source of the mind is in the transcendent reality of
the dreamtime. Normal people do not realize this and
believe that their consciousness is in their bodies.
. . . . .
The Dogan people of the Sudan also believe that the
physical world is the product of a deeper and more
fundamental level of reality . . . . . .
/ The Holographic Universe.
Part 3 / 9. Pages 286 – 289.
By Michael Talbot. /
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