I compiled a list of key words that confirm the MBT. The MBT itself is a modern version of ancient teachings, because back in the days, they didn't have video games to understand or even create the term ''virtual reality''. Basically, I experienced higher consciousness before in which we are pure consciousness floating in a void realm and the MBT describes that in modern terms very well. After that experience, I spent the last 7 years researching the subject, studying with different people, tested different methods and realize that... Yoga, Tibetan Buddhism, Taoism, Kabbalah, indigenous tribes, Drunvalo Melchizedek, etc. They all teach and talk about the exact same thing: how to return to pure consciousness (which isn't actually a state) in the Void realm which is often called also the fifth dimension of consciousness while where we are here is the third. And when we are pure consciousness in that Void real, there is a bright widescreen floating in the middle of nowehere (remember, Void realm is infinite space or darkness) and we somehow consciously interact with it to play this virtual reality.
What that means is that the MBT of Thomas Campbell could finally unify the whole different schools of thoughts that really are just teaching the same thing with different words and pictures , the same way we can express a problem with different mediums such as images, audio, video, graphs, maths, video games, etc.
This glossary just connects the dots and it really wasn't easy to pull off, because in some traditions such as Taoism... all the texts were written in code on purpose, so if you didn't experience those things by yourself before, it's very unlikely that you'll understand the meaning of their documents. And I've looked everywhere on the internet for the past 7 years, maybe there is a lost book somehwere, I don't know, but this work is the only one that actually connects the dots between all the ancient traditions proving that they actually teach and talk about the same thing: this virtual reality, us as pure consciousness, the Void realm, the Screen in the Void (that's basically what our eyes are looking at right now and we are convinced that we are observing the world through human eyes) and they all come up with extremely similar models of the whole reality.
I sincerely hope that Thomas Campbell will take the following information, show to the world how we are all in agreement with the MBT and then we'll be able to move forward all together as one.
Turiya - Yoga
In Hindu philosophy, turiya (Sanskrit: तुरीय, meaning "the fourth") or caturiya, chaturtha, is the experience of pure consciousness. It is the background that underlies and transcends the three common states of consciousness of waking consciousness, dreaming, and dreamless sleep. Turiya is not a state. It is the background on which dream and wake arises and disappears. It is another term to describe pure awareness, which is also called nirvikalpa, without conceptualisation. The insight during meditation of Turiya is known as amātra, the 'immeasurable' or 'measureless' in the Mandukya Upanishad, being synonymous to samādhi in Yoga terminology.
It’s the screen upon which these appear in relation to the body field. Within these changing modes of mind, suddenly shines forth the recognition of who you are, as single pervasive awareness, unconditioned uncaused being. This is Turya.
But this is only the beginning of the awakening process, as by awakening is really meant that one first awakens to their (transcendent) Self as this underlying substratum, meaning that you see Maya in the waking state for what it is, yet abide in a continuous state of recollection / pulsation of your True Self, and then you begin to awaken in the other modes of mind. When this begins to emerge in your consciousness, it is the beginning of the experience of one’s awareness as awake in the sub-conscious. You’ll notice that, as the mode of mind begins to shift into sleep that the radiance throughout the body increases and you experience a dissolving of attention.
Turyatitah - Yoga
This is the fifth dimension in which one comes face to face with Gopala Krishna in Braj (Vraja Dhama), from adhoksaja to aprakrta, or from God consciousness to Krishna consciousness. Turyatitah (also spelled turyatita, turya-titah, turiyatita, or turiya-titah) is the experience of the ultimate reality.
Atman/ Brahman - Hinduism
In Hinduism, Brahman (ब्रह्मन् brahman) is "the unchanging reality amidst and beyond the world", which "cannot be exactly defined". It has been described in Sanskrit as Sat-cit-ānanda (being-consciousness-bliss) and as the highest reality. Brahman is conceived as Atman, personal, impersonal and/or Para Brahman, depending on the philosophical school. According to Advaita, a liberated human being (jivanmukta) has realised Brahman as his or her own true self.
The Isha Upanishad says:
Auṃ – That supreme Brahman is infinite, and this conditioned Brahman is infinite. The infinite proceeds from infinite. If you subtract the infinite from the infinite, the infinite remains alone.
Nirvana (the reality of the atman) - Buddhism
Nirvāṇa (Sanskrit: निर्वाण; Pali: निब्बान nibbāna ; Prakrit: णिव्वाण) is an ancient Sanskrit term used in Indian religions to describe the profound peace of mind that is acquired with moksha (liberation). In shramanic thought, it is the state of being free from suffering. In Hindu philosophy, it is union with the Brahman (Supreme Being). The word literally means "blown out" (as in a candle) and refers, in the Buddhist context, to the imperturbable stillness of mind after the fires of desire, aversion, and delusion have been finally extinguished.
Muga-mushin (no self-no mind) - Zen (Japanese)
The state of mind we are trying to attain in Zen and the arts is called “mushin” in Japanese. There is no exact equivalent in English, but it can be roughly translated to mean “empty mind”. Professor Daisetz Suzuki describes it as a state of “conscious unconsciousness”.
Wuji & taiji - Daoism
Chinese wuji 無極 "limitless; infinite" is a compound of wu 無 "without; no; not have; there is not; nothing, nothingness" and ji 極 "ridgepole; roof ridge; highest/utmost point; extreme; earth's pole; reach the end; attain; exhaust". In analogy with the figurative meanings of English pole, Chinese ji 極 "ridgepole" can mean "geographical pole; direction" (e.g., siji 四極 "four corners of the earth; world's end"), "magnetic pole" (Beiji 北極 "North Pole" or yinji 陰極 "negative pole; anode"), or "celestial pole" (baji 八極 "farthest points of the universe; remotest place").
Common English translations of the cosmological Wuji are "Ultimateless" (Fung and Bodde 1953, Robinet 2008) or "Limitless" (Zhang and Ryden 2002), but other versions are "the ultimate of Nothingness" (Chang 1963), "that which has no Pole" (Needham and Ronan 1978), or "Non-Polar" (Adler 1999).
Robinet explains the relationship:
The taiji is the One that contains Yin and Yang, or the Three (as stated in Hanshu 21A). This Three is, in Taoist terms, the One (Yang) plus the Two (Yin), or the Three that gives life to all beings (Daode jing 42), the One that virtually contains the multiplicity. Thus, the wuji is a limitless void
, whereas the taiji is a limit in the sense that it is the beginning and the end of the world, a turning point. The wuji is the mechanism of both movement and quiescence; it is situated before the differentiation between movement and quiescence, metaphorically located in the space-time between the kun 坤, or pure Yin, and fu 復, the return of the Yang. In other terms, while the Taoists state that taiji is metaphysically preceded by wuji, which is the Dao, the Neo-Confucians says that the taiji is the Dao. (2008:1058).
The ALL - Hermetism, The Kybalion
The Kybalions interpretation of The ALL is that of a Substantial Reality, and transcends names and terms and in essence is unknowable. It can be said that this corresponds to the ideas of or about the Tao, with respect to the interpretation of an all ecompassing force above all other. There is little room in this view for a "god", for it is stated that the ALL transcends names and terms. For reasons of logic, the Kybalion goes further in stating that there can be nothing existing outside of the ALL, else the ALL would not be The ALL. Anything finite, changeable, fleeting, and conditioned cannot be The All.
Those seeking a deeper understanding of life will ask the question, "Where did The All come from?" Some Hermeticists, strong adherents of The Kybalion, go no further than to state "THE ALL must be INFINITE, for there is nothing else to define, confine, bound, limit or restrict THE ALL. It must be infinite in Time, or ETERNAL,-- it must have always continuously existed, for there is nothing else to have ever created it ... if it had ever 'not been,' even for a moment, it would not 'be' now."
In 1975, Summum, an esoteric organization whose philosophy also includes the natural principles described in The Kybalion, put forth an explanation behind The All's existence and claims the explanation came from "Summa Individuals", beings who appear to be what The Kybalion describes as "Unseen Divinities" that intervene and assist with human affairs. Summum rewrote The Kybalion to include its explanation along with additional information. Summum refers to The All as "SUMMUM," a Latin term meaning "highest" or "greatest", and in the context of the Summum philosophy means, "the sum total of creation". The explanation Summum offers is based upon what it calls the "Grand Principle of Creation," and via this grand principle, The All (SUMMUM) exists. In summary, according to the Summum philosophy, The All is a union between Nothing and All Possibility, the ultimate opposites, and the nature of that union is without beginning or end for these two opposites automatically and simultaneously create each other. The result is a "cosmic copulation" whose effect is an infinite, living mind.
Merkaba - By Drunvalo Melchizedek
Drunvalo recently specified that the Merkaba is a fuction of the brain, but it also involves the heart. Technically, it is an electro-magnetic field sitting at about four degrees Kelvin, found primarily within the microwave range — at least in the third dimension — that is entirely geometric in nature. Specifically, the geometry used is called ''Sacred Geometry,'' as this particular geometry is found in the creation patterns of all things in Creation. It's a vehicle that allows a person to ascend or descend into the higher or lower worlds.
And yes, absolutely, the Mer-Ka-Ba is alive. It is a living field, not a purely mechanical field of energy. Because it is a living field, it responds to human thought and feeling, which is the way to connect to the field. So the ''computer'' that guides the Mer-Ka-Ba is the human mind and heart. The possibilities are endless.
You can find a lot more about the Merkaba here:
Merkaba (Merkavah) - Kabbalah
Originally, Kabbalistic knowledge was believed to be an integral part of the Oral Torah (see also Aggadah), given by God to Moses on Mount Sinai around 13th century BCE, though there is a view that Kabbalah began with Adam.
When the Israelites arrived at their destination and settled in Canaan, for a few centuries the esoteric knowledge was referred to by its aspect practice—meditation Hitbonenut (Hebrew: התבוננות), Rebbe Nachman of Breslov's Hitbodedut (Hebrew: התבודדות), translated as "being alone" or "isolating oneself", or by a different term describing the actual, desired goal of the practice—prophecy ("NeVu'a" Hebrew: נבואה).
During the 5th century BCE, when the works of the Tanakh were edited and canonised and the secret knowledge encrypted within the various writings and scrolls ("Megilot"), the knowledge was referred to as Ma'aseh Merkavah (Hebrew: מעשה מרכבה) and Ma'aseh B'reshit (Hebrew: מעשה בראשית), respectively "the act of the Chariot" and "the act of Creation". Merkavah mysticism alluded to the encrypted knowledge within the book of the prophet Ezekiel describing his vision of the "Divine Chariot". B'reshit mysticism referred to the first chapter of Genesis (Hebrew: בראשית) in the Torah that is believed to contain secrets of the creation of the universe and forces of nature. These terms are also mentioned in the second chapter of the Talmudic tractate Haggigah.
Ein sof - Kabbalah
Ein Sof, or Ayn Sof, (/eɪn sɒf/, Hebrew אין סוף), in Kabbalah, is understood as God prior to His self-manifestation in the production of any spiritual Realm, probably derived from Ibn Gabirol's term, "the Endless One" (she-en lo tiklah). Ein Sof may be translated as "no end", "unending", "there is no end", or infinite.
Ein Sof is the divine origin of all created existence, in contrast to the Ein (or Ayn), which is infinite no-thingness. It was first used by Azriel ben Menahem, who, sharing the Neoplatonic view that God can have no desire, thought, word, or action, emphasized by it the negation of any attribute. Of the Ein Sof, nothing ("Ein") can be grasped ("Sof"-limitation). It is the origin of the Ohr Ein Sof, the "Infinite Light" of paradoxical divine self-knowledge, nullified within the Ein Sof prior to Creation. In Lurianic Kabbalah, the first act of Creation, the Tzimtzum self "withdrawal" of God to create an "empty space", takes place from there. In Hasidism, the Tzimtzum is only illusionary concealment of the Ohr Ein Sof, giving rise to Monistic Panentheism. Consequently, Hasidism focuses on the Atzmus Divine essence, rooted higher within the Godhead than the Ein Sof, which is limited to infinitude, and reflected in the essence (Etzem) of the Torah and the soul.
The Zohar explains the term "Ein Sof" as follows:
“Before He gave any shape to the world, before He produced any form, He was alone, without form and without resemblance to anything else. Who then can comprehend how He was before the Creation? Hence it is forbidden to lend Him any form or similitude, or even to call Him by His sacred name, or to indicate Him by a single letter or a single point... But after He created the form of the Heavenly Man, He used him as a chariot wherein to descend, and He wishes to be called after His form, which is the sacred name "YHWH".
Tehiru, the Primordial Space or chalal - Lurianic Kabbalah
With the godhead’s contraction and withdrawal there remains a metaphysical void (tehiru) which serves as the "space" for all finite nature whatsoever.
The initial distinction wrought by Tzimtzum is without a definite form: it is simply a psychic space that is separate from the plenum of the infinite unconscious. The Kabbalists referred to this space as the metaphysical void (tehiru ) within which creation develops. Psychologically this void represents an unconscious which is at least potentially knowable but which is still formless and undifferentiated. It is, as Jung says, what comes after the "door" to the unconscious" is opened (Jung, 1968a).
Reshimu, the Divine Residue - Lurianic Kabbalah
The withdrawal and contraction of Ein-Sof cannot be complete without defeating its own purpose. A "residue" (reshimu) of divine light remains in the void even after the Tzimtzum. Moreover, a thin line, or kav, of divine light (Or Ein-sof) penetrates the void without transversing it.
The kav represents the element of awareness that extends even into the unconscious, but which fails to circumscribe it or even penetrate it completely. There is some awareness of the unconscious, otherwise we could not even speak of it, or experience archetypal and symbolic ideas. Jung makes reference to the alchemical idea of a small globe which exists happily in the midst of chaos, which he interprets as the germ of unity which exists even in the unconscious (Jung, 1963, p. 365). We might say that the kav and reshimu of the Kabbalists, like the alchemists "globe", represents an element of consciousness and ego in the midst of unconscious mind.
Adam Kadmon (Primordial Man) - Lurianic Kabbalah
What remains in the void forms the "body" of Adam Kadmon, Primordial Man. For Luria, the very first figure to emerge as a result of the tzimtzum is a Primordial Man who embodies in potentia the entirety of all created worlds.
Jung, who himself explored the Kabbalistic notion of Adam Kadmon, held that the Primordial Man, is both the "universal soul" (Jung, 1963, p. 409), and the archetype of the self (Jung, 1963, p. 383-4) as well as the process of personal transformation. He is man's invisible center, the core of the great religions, and as the self-archetype, the psychological equivalent of the creator God.
From a psychological point of view, the spontaneous emergence of Adam Kadmon from the unknowable void is symbolic of the psychological birth of the self. However, at this stage, the "self" is far from complete. The Primordial Man must first embark on a journey of creation, destruction, and restoration before the archetype of the Self can be said to fully emerge.
Kelim (Vessels) and Orot (Lights) - Lurianic Kabbalah
Lights flashing and then recoiling from the ears, nostrils, mouth, and eyes of Adam Kadmon, create the ten archetypal world-structures known as the Sefirot. Each light beams down and then returns, leaving a residue from which kelim or vessels are formed. A second light beams down and then returns, leaving behind a second residue which fills the vessels, thus completing the formation of each Sefirah. The lights from the eyes play a dominant role in this process.
Neumann has pointed out that in all peoples and religions creation is understood as a manifestation of light. For Neumann "the coming of consciousness, manifesting itself as light in contrast to the darkness of the unconscious," is the real "object" of creation mythology (Neumann, 1954, p. 6). In psychological terms the Lurianic account of lights emanating from Adam Kadmon can be understood as a mythical account of the formation of the ego. The "libidinal" energy from a "primal man" radiates outward and returns, resulting in the formation of both psychic structures and the objects of an external world. In effect the confrontation of the libido with that which is "other" creates both a mind and its objects. As Freud understood it, thought itself is the result of the libido's confrontation with the environment and the resultant modification of that libido as it recoils back on itself. Indeed, it is this very process that, on the Freudian view, creates the objects of our experiential world. Psychologically speaking, there is no conception of an external world until man creates one out of the failures of his desire. When desire fails, an object is set up in consciousness that becomes the representation of future need. The sum total of such representations is the external world. It is significant that the lights from Adam Kadmon extend from each of his facial orifices, representing four of the five senses, underscoring the view that it is through man's projection of interest and desire (through his senses) that his experience of a world is formed.
Sephirot - Lurianic Kabbalah
Sephirot are dimensions of mind and value that structure the light emanating from the Primordial Man. Their very names reveal their nature as specific psychological structures and values: Will, Thought, Wisdom, Knowledge, Loving Kindness, Judgment, Compassion, etc.
Psychologically, the Sefirot and their interactions can be said to represent the structures and functions of the ego: will, thought, love, the aesthetic sense, conflict resolution, sexuality, etc. The Sefirot as ego structures can be contrasted with the unknowable realm of the unconscious represented by Ein-sof. But as we shall see, with the Breaking of the Vessels, much of what was originally intended for and by the "ego" is, in the Kabbalistic view, destined to become unconscious as well.
The Primordial Language - Lurianic Kabbalah
According to the Kabbalists, the Sefirot, and hence, the whole of creation, is comprised of the 22 letters of the Hebrew alphabet, each of which bears its own unique meaning and significance. For the Kabbalists, everything in the world, including inanimate objects such as stones, water and earth, has a soul or spiritual life-force which is to be found in the letters of divine speech from which they and their names are comprised. The psyche (and by this the Kabbalists refer not only to the psyche of man but the world-soul as well), is a structure of significance and meaning, and the key to understanding both man and the world is to be found in those hermeneutic disciplines that apply the methods of textual interpretation to the world.
Haolomot (Worlds) - Lurianic Kabbalah
The Sefirot are organized into a number of worlds, of which the Kabbalists highlighted five, each successive one of which is more distant from the infinite God. Psychologically these worlds can be said to represent the various psychical "environments" which each individual constitutes for him or herself, some of which are extremely subjective and nearly identical to the psyche (e.g. the world of fantasy) and others of which, like the lower worlds of the Kabbalists are more objective and hence distant from the psyche.
The Lights of Tikkun - Lurianic Kabbalah
The world’s restoration is brought about by means of lights streaming from the forehead of Adam Kadmon.
The restoration of the Self proceeds from the psyche, the storehouse of archetypal images and ideas, (here represented by the forehead). This is in contrast to the original development of the ego which proceeded through the bodily senses (the ears, nose, mouth, and eyes) of the Primordial Man.