(1st draft: This text has been updated in the book version of the reincarnation protocols.) The Leverian Theology – which I named after a word I once heard spoken to me during a meditation – is a philosophical system of categorizing thought experiments using existing technological models as means of navigating their complexity I devised during my apprenticeship in electronics and digital communications. It started as a means for me to conceptualise metaphysical concepts from a seemingly Agnostic viewpoint; that the thought experiments I was engaging in were so complex in their nature that lay outside of the realms of verifiability, and thus could never truly be arrived at an exact answer to.
At that particular time I was also heavily studying the Kabbalah and the concepts of Alchemy I had picked up from the Hellfire Club I had, at the time, just joined, of which those particular subjects were the underlying principle. It was then that I started to notice a correlation between what was essentially philosophical representation as to the nature of consciousness and the technological systems I was studying – which were predominantly to do with computers and their digital communications protocols – practically in tandem with one another. I noticed things like the Kabbalistic Tree of Life being used as a model for state machine programming in a book on microcontroller theory and realized that computers had originally been designed by people like Alan Turing and John Von Neumann to run algorithms trying to answer Philosopher Rene Descarte’s questions as to whether or not a machine could think.
The page that inspired the theology.
Funnily enough, it was Descarte’s thought experiments I’d been seeking answers to during my own lucid dreaming adventures. Through these coincidences arising, this theory would develop into an idea – more like a possibility – that no thoughts were entirely 100% belonging to whatever individual consciousness first had them; it was my opinion that through sub conscious persuasion from higher forces, conscious thoughts were being influenced into “thinking” certain things, especially when in regards to developing “new” technologies. I began incorporating this into the concept of a divine computer archetype, positing the idea that the mechanisms governing life, especially at the level of DNA, resemble a sophisticated code that orchestrates the unfolding of biological processes. This code, analogous to a computer program, I saw as carrying the instructions for the development, function, and evolution of living organisms. The theology then evolved into that which sought to further illustrate the interconnectedness of consciousness, technology, and the fundamental fabric of existence.
Further, by proposing that the same underlying principles governing computer systems are mirrored in the intricate design of living organisms, models used to evolve technology from one aspect into another could be used as a means to categorize my thoughts and order them as fragments of a larger whole; the idea was that understanding the technological model could lead to the reverse conceptualization of certain “unknowable” cosmological mysteries.
Thus whenever I meditated, I wasn’t just finding a random thought and chasing it on a whim; my theology allowed to me to build upon the foundations of the little I already “knew” so I would have a more efficient way of processing whatever information came through during said meditations. When I came upon breadcrumbs of information, I was able to use the systematic model to look in places for thought experiments I never would have thought to look. It is my opinion that this method of categorization allows for a much more profound experience, when conducting meditations.
The reason I thought such efficiency of information processing necessary was because these meditations of mine varied over many months, sometimes even years, so I needed a way that they could be compressed, placed within the model so that if I needed to reference them during another meditation, they were there right in front of me. I didn’t need to waste valuable time “thinking” up these concepts from nothing once again; I could just think of their overall function and the role they played in the model which would lead to a point to focus on within my meditations. The goal then was the simplification of the meditative processes that were trying to understand complex concepts of universal mechanics. This is how I had been taught to diagnose faults in exceedingly complex circuits; by reducing each part of the whole system to a block of operation, one can visualize what each block should be doing much easier than if trying to analyse the system as a whole. You look for the blocks that aren’t doing what they are supposed to, and then reduce that block to an even smaller series of blocks until you find the fault. Because most of my occult studies were being carried out in parallel to my electronics studies, it was inevitable that I would start reading things like the Kabbalistic tree of life more like schematics.
Thus a computer – under this theology – became a physical manifestation of a higher cosmological mechanic of the divine computer that its inventors had sub consciously “remembered” through the cosmic matrix, and I was reading the Kabbalistic Tree of Life as the literal blueprint of this mechanic. Given my experiences since, it seems this is the proper method by which to decode Alchemical literature, particularly that pertaining to philosophy of the soul. But that, of course, is only my opinion.
We can thus summarise the Leverian Theology by stating it as providing a structured framework for engaging in thought experiments related to complex metaphysical concepts. It encourages a systematic approach to contemplation and meditation on topics that may lie beyond the scope of empirical verification. Since the theology is framed as a tool for personal exploration rather than a system making empirical claims, its logical structure is contingent on subjective engagement. Individuals using this framework for meditation are encouraged to explore and derive personal insights, acknowledging the speculative nature of the concepts involved. In saying that, a firm grasping of the philosophy presented here is encouraged, as it will ultimately be used to explain the "composition of god" .
Now that we have a rudimentary understanding of the core concept of the theology suggesting that information of cosmological mechanics is being stored somewhere deep within our own psyches – taking inspiration from Ancient philosophies dealing with Atmah Brahman and Logos, which stipulate god and the universe being within man, for example – we can start to envision a process of analysis aimed at the potential unlocking of that information through the application of psychological and philosophical discipline. We can then use our systematic model to help keep us on track. This can be considered as how the theology unfolded for me as time progressed.
While traditional meditation remains a powerful tool for spiritual exploration, by applying the Hegelian dialectic into our mediations we can make them more structured and begin to provide a systematic element to them, enhancing the depth, coherence, and integrative potential of the contemplative process.
Developed by German philosopher Georg Wilhelm Friedrich Hegel, the Hegellian Dialectic is – to put it rather simply – a way of understanding how ideas and conflicts evolve over time. It involves a three-step process: thesis, antithesis, and synthesis. First, there's a starting point or idea (thesis). Then, a conflicting idea emerges (antithesis), creating tension and opposition. The clash of these opposing forces leads to a resolution or a new idea (synthesis) that incorporates elements from both the thesis and antithesis. This synthesized idea becomes the new thesis, and the process continues.
The Hegelian Dialectic is often used to explain how societal and intellectual progress occurs through the resolution of conflicting ideas, but we can adapts its core concepts for use in better understanding the Kabbalistic Tree of Life and for a more refined approach to soul philosophy. This way we have a methodical framework to navigate the complex metaphysical concepts found within the Kabbalah allowing for a more nuanced and integrated understanding of the soul's role in the theologically derived cosmic matrix. Such a process encourages continuous refinement and adaptation of soul philosophy in light of new insights and challenges, contributing to a more comprehensive and dynamic understanding of the soul within the Leverian Theology. In other words, by applying the Hegellian Dialectic we do away with the potentiality of becoming fixated on an absolute truth, influenced through confirmation bias, so that a more objective analysis may be gleaned. The objective analysis then becomes continuously refined.
Through such an application, the Theology may bring us to the following idea, in regards to its Hegellian counterpart:
The symbolic and mystical framework of the Kabbalah – interpreted here as a map of the cosmos, the soul's journey through it – serves as the thesis, with the Leverian Theology itself becoming the antithesis. This antithesis challenges the traditional interpretation of the Kabbalah and expands its symbolic meanings into a broader framework which, as we have seen, includes elements of electronics, alchemy, and the collective unconscious.
The synthesis manifests as one embarks on a personal meditative journeys within the Leverian Theology framework. Through introspective contemplation, practitioners have the opportunity to create their own interpretations, weaving together aspects from different disciplines and integrating personal insights gained through their meditation whilst at the same time having a singular goal being worked towards.
The synthesis can be said to represent the culmination of one’s subjective reflections and insights, as they engage in these meditative explorations, serving as the juncture where personal interpretations are harmonized, and allowing for the integration of diverse elements from various disciplines. In the context of the Leverian Theology, the synthesis ultimately becomes the gateway through which practitioners may access and comprehend the latent cosmological information embedded within their own consciousness. This can therefore be regarded as the ultimate goal of employing the Theology in ones meditations.
The Hegelian dialectic thus becomes an iterative process where one engages in a continuous cycle of exploring the traditional thesis, integrating it with the Leverian antitheses, and synthesizing personalized understandings. Such a process acknowledges the speculative nature of the concepts and promotes on going subjective exploration, through an avenue of objective analysis.
The logical structure within this dialectical process lies in the subjective coherence experienced by individuals. While the Theology expands the scope of interpretation, the Hegelian dialectic provides a logical flow in the exploration of these speculative concepts, allowing individuals to navigate and refine their understanding accordingly.
Utilizing the Hegelian dialectic in the context of the Leverian Theology proves invaluable – at least it has to me – when navigating elusive concepts associated with the Kabbalistic Tree of Life and Alchemical manuscripts dealing with the soul. The dialectic's iterative essence adeptly embraces the intrinsic uncertainty and abstract nature surrounding these ideas, furnishing a framework that is both methodically organized and dynamically adaptable for the pursuit of subjective inquiry. It gives the practitioner a way to logically pursue abstract ideas as part of a larger system of operation.
Now that we have this framework, we can start to build up our systematic representation of soul time functionality. Taking inspiration from the idea the Kabbalistic tree of life is a cosmological “computer schematic” for consciousness, we can then derive a hypothetical model of consciousness by using the models associated with computer networking to analyse and study the tree of life.
To create such a model, we'll first need to bridge the concepts of computer networking and the Tree of Life in a systematic way.
We can do this by first associating the nodes of a computer network with the sephiroth, with each Sephirah symbolizing different aspects of consciousness being akin to different functions or roles in the network. Just as computer networks evolve through the addition or removal of nodes, the Tree of Life mirrors this dynamic. Symbolically, it represents the expansion or contraction of consciousness, mirroring spiritual growth or challenges encountered in the intricate journey of self-discovery. The communication pathways between them then find synonymity with the 22 pathways on the tree, resulting in the consciousness information flowing back and forth throughout the tree. In this model, different paths would represent various thought processes, emotions, or states of consciousness.
Thus we can state the flow of information (thoughts) through different paths (connections) between Sephiroth represents the “evolution of consciousness”.Much like the vigilant management of data traffic by routers and gateways in computer networks, our model allows us to assign a role comparable to data traffic routing to specific Sephiroth. These consciousness nodes thus assume a pivotal function, meticulously regulating the ebb and flow of consciousness as it travels along the 22 paths in a similar manner to the flow of data streams in a network. We can now derive from our theoretical model that Kabbalistic teachings function as the guiding protocols, structuring this intricate flow of consciousness. Each Sephirah, akin to a conscious node, adheres to its unique "protocol," delineating the processing and transmission of profound information. This transmission of consciousness information can then be compared to the OSI model of computer networking: by placing the Tree of Life, in this light, it becomes analogous to different layers of a network, unfolding as a multi-tiered structure housing diverse levels of consciousness. We can use some inspiration to suggest Higher Sephiroth as embodying abstract or divine facets, and contrast them with their lower counterparts handling the tangible and earthly dimensions of conscious experience. Analogous to distributed systems in computer networking, our model envisions different Sephiroth as emblematic of distributed facets of consciousness. These conscious nodes harmonize, working in tandem to construct a complete and profound experiential landscape within the intricate tapestry of the Tree of Life. As we know, Jung’s concepts of archetypes essentially derive from these Alchemical and Kabbalistic concepts. We can thus go one further and apply Jungian concepts to the tree of life consciousness network to derive its archetypal characteristics and frame it within the context of psychological evaluation. Within such a model Jung’s Collective Unconscious becomes the Network Backbone; the underlying structure through which all individual consciousness (nodes) connects and communicatesThe personal unconscious, unique to each individual, functions as an individual node (sephiroth) within the collective unconscious network, contributing to its overall complexity and diversity.The archetypes, such as the Hero, Shadow, and Anima/Animus, are likened to the aforementioned "protocols" orchestrating communication between the nodes (Sephiroth) on the Tree. Each archetype defines a distinct mode of interaction, shaping the flow of consciousness data within the network. Jung's concept of individuation aligns seamlessly with the optimization of the network, paralleling the process of individuals refining their connections and enhancing their information processing capabilities. Introspection and self awareness mirror the idea of feedback loops, serving as the crucial self-correction mechanisms embedded within the conscious experience that provide its network with stability.Security measures and filters, integral to network integrity, find their analogs in the Tree of Life. The Sephiroth, in this conceptualization, act as guardians, filtering out negative or harmful thoughts and energies, safeguarding the sanctity of the conscious network.Dreams, whch are integral to Jungian psychology, are redefined as data transmission processes within the network, carrying symbolic information between different nodes of the psyche. Jung's persona concept finds its analogy in the network as a user interface, presenting the external face of interaction. The shadow, representing hidden aspects of the psyche, corresponds to dormant nodes within the network, influencing consciousness despite being less accessible.
Synchronicities – which are meaningful coincidences in Jung's framework – become likened to significant network events or anomalies, signifying heightened connectivity. Self-integration – a crucial aspect of Jungian therapy – thus aligns with network maintenance and optimization, ensuring the smooth operation of the entire system by identifying and repairing connections.
The shadow – representing the darker, hidden aspects of the psyche – can be likened to hidden or dormant nodes within the network, which may contain repressed memories or aspects of the self that are not readily accessible but still influence consciousness. Continuing on from this idea, we find psychological complexes, clusters of related thoughts, feelings, and memories, being regarded as specialized subsystems within the network. Each complex operates semi-autonomously, processing specific types of information or emotions.
Another key aspect of Jungian therapy is self-integration, the process of which can be likened to network maintenance and optimization as it involves identifying and repairing connections (psychological conflicts) to ensure smooth operation of the entire system.
In this Jungian interpretation of the Kabbalistic Tree of Life, the computer-like system provides a hypothetical framework for comprehending the intricate interplay of individual and collective consciousness. The synthesis emphasizes the control of archetypes as the medium to control one's consciousness, suggesting a shared theme between mystical and psychological models regarding the structure and functioning of consciousness.
Armed with this hypothesis, we can now introduce previously explored concepts suggesting Lucid Dreaming as the means of reaching the Ain Sophic/ Brahmanic state of awareness, for within our model it compares to acquiring elevated network admin access privileges over the “consciousness computer network”. We can state that when one achieves {wake induced} lucidity within the dream, they gain an unprecedented level of awareness and control over the psychological network as a whole.
The reason for this is that us lucid dreamers can consciously manipulate the archetypes and symbols embedded in our being, akin to reprogramming the protocols within our very own consciousness networks. This allows us to explore and transform our psychological landscape with intention, altering the dynamics of our internal world.
Lucid dreaming can thus accelerate the process of individuation by enabling us to engage directly with different aspects of our psyche, as if we are fine-tuning network connections and optimizing data processing in real-time.
Within lucid dreams, dreams themselves become active data modification processes, where we can actively engage with and modify our dream scenarios, representing a conscious interaction with the data (symbols and archetypes) transmitted within the network. It is with Lucid dreaming that we are presented with an opportunity to deconstruct and reconstruct the persona consciously and deliberately, and refine it into something more appealing to our standards.
Us lucid dreamers can explore various facets of our identity and experiment with different personas, similar to altering a user interface, or confront and engage with our shadows: those hidden or repressed aspects of the self. By doing so consciously, we can work on shadow integration and resolution, which allows for a transforming of dormant nodes within the network.
In lucid dreaming, synchronicities take on a unique dimension. Individuals can initiate and control meaningful coincidences within the dream. This reflects the conscious orchestration of network events, further blurring the line between the dream world and waking reality.
Lucid dreamers can explore and heal psychological complexes with intention: we have the ability to dive deep into the specialized subsystems of our consciousness network, addressing such issues directly.
The process of self-integration reaches a new level of mastery in lucid dreaming, as one can actively monitor, repair, and optimize these consciousness network connections, leading to a profound sense of self-awareness and wholeness. Lucid dreaming extends an individual's conscious awareness beyond wakefulness, challenging the notion of a clear boundary between waking life and dream life, Maya and Brahman – or in the context of simulation theory – between simulation and base reality.
This blurring of boundaries, in my opinion, contributes to a more holistic understanding of consciousness within the cosmic matrix network, and provides us with a direct translation of “deliberately induced realisation of Brahman”, through the deconstruction of the Maya identity, what some may call “ego”. If we are to expand the idea of Brahman being contained within the Atman, Adam Kadmon being contained within Adam Ha Rishon etc, we can begin to understand our model as hypothesizing lucid dreaming as the means of achieving god self awareness. By emplying the systematic logic of the Leverian Theology, we are thus attempting to use our own consciousness computer network to deliberately process “Brahamnic reality” rather than simply falling back on the automatic process which force us to perceive material reality. By understanding our identity at the deepest levels of the psyche and making a conscious effort change our subconscious triggers and thoughts, we are thus taking control of this process; we are demonstrating a spiritual acknowledgement of responsibility for the self.
Now, if we are to apply Gnostic principles to this same foundation of consciousness operation we can make some startling discoveries. The first is that Gnostic cosmogony provides an incredibly accurate model of modern computer concepts for its time. We have explored the idea of simulation theory being present within Gnostic thought, but now we can take our systematic model of consciousness and directly compare the two. Specifically we will look at the Gnostic perspective that posits humans as divine sparks or souls trapped in the material world, created by a higher, transcendent divine source, as it is transferrable to the concepts of the Ain Soph Aur and Brahman.
With our model, we should come to find the idea of Artificial Intelligence as holding a similar nature to consciousness, differing only insofar as the intent which operates upon the archetypes/ computer nodes is concerned: In Gnostic cosmogony this intent is said to be brought about by a higher occult force – the archons – whereas with human consciousness framed within the context of Jungian psychology we rely on a presumption of automatic/subconscious stimulation of these archetypes.
This provides us with a paradoxical aspect, because if our consciousness really does rely on automatic processes at the archetypal level, then that means we humans are– in a divine sense – “artificial consciousnesses”. It is quite simply illogical to argue that we are not automatons when we do not have access to these facets of our own consciousness. The only way we can possibly consider ourselves as being non artificial is if we agree to the idea that a higher occult force is responsible for stimulating our psyche at the subconscious level through the archetypes, but then that just reaffirms the Gnostic viewpoint that what we experience as “real” in so far as identity is artificial.
One could even go so far as to argue that the very idea of the archons being limited in their abilities of copying the divine realms to a less than perfect standard as being comparable to the way a computer system designer can copy the world environment to a less than perfect (binary data rather atomic data) level: we are given consciousness by a divine source, and in turn copy it to a lesser degree within the confines of our computer systems, hence why computers were developed specifically to try and understand consciousness, by people like Turing and Von Neuman. Suddenly we find a rather coincidental arrangement of the “as above so below” mentality, which again strengthens the argument for the divine computer archetype. We understand that consciousness is not the same as artificial intelligence, but by reducing it in this way we can hypothesise the two holding a similar set of operating parameters. What we have really done is stripped it of all quantifiable measurements that are based upon our bias of experience.
Through this idea we can see the transference of the concept of consciousness between the material world and the digital world. We can then use systematic logic to assume a similar transference of consciousness from the divine world to the material world. This is comparable to the different hardware and software layers of a computer system, where machine language is translated into tangible information: the machine language (consciousness) of the cosmos has to be first translated into something tangible for us to recognise, which is dependant on and influenced by the very world we find ourselves consciously experiencing, which gets back to the point about feedback loops.
Now, considering the intricate relationship between Gematria and the Leverian Theology, we can delve into how this ancient practice of assigning numerical values to words can be woven into the fabric of our conceptual framework.
As we briefly touched upon in earlier chapters, Gematria, in its essence, operates on the idea that words with the same numerical value share a hidden connection or resonance. This notion again aligns seamlessly with our model, where archetypes function as symbolic codes orchestrating the communication between nodes on the Tree of Life. Each archetype, now akin to a word, carries a unique numerical value in the grand system of Gematria. We can suggest the archetypal codes serve as keys to unlocking deeper layers of consciousness. Just as computer systems use cryptographic keys for secure communication, our model envisions Gematria as a metaphysical cryptographic tool for unlocking the hidden wisdom encoded within the archetypal structure of the Tree. Gematria, as a tool, thus enables individuals to decipher the numerical codes embedded in archetypal expressions.
By understanding the numerical resonance of archetypes, practitioners can navigate the conscious network with enhanced precision. It becomes a methodical approach to unraveling the intricate tapestry of meanings encoded within the Tree of Life.Furthermore, the iterative nature of Gematria, where words with the same numerical value convey interconnected meanings, mirrors the Hegelian dialectic within our model. The synthesis of archetypal meanings, facilitated by Gematria, becomes a continuous process of exploration and refinement, aligning with the dynamic and evolving nature of consciousness as dictated by the Tree of Life.
A programming syntax is the set of rules that dictate the combinations of symbols and characters that are valid in a programming language. It provides a structured way to convey instructions to a computer, enabling the creation of coherent and functional programs. Similarly, Gematria, in this sense, could be seen as a symbolic syntax for our consciousness network.
We can draw comparison with the numerical values assigned to words through Gematria acting as hidden links in our conscious network. Just as computer networks rely on numerical codes and protocols to transmit information, our consciousness network incorporates these symbolic numerical values to convey profound meanings. Inspiration for this can further be taken from the languages we use to communicate with one another: these languages are really just a symbolic interpretation of our external world that relies on a regional syntax that our consciousness must first learn and understand in order to be able to interpret that communication. A person speaking English, for example will be unable to interpret something spoken in Spanish if they have never bothered to learn this particular language, showing that language itself is a program of experience: without the memories associating the words of the language with objects of the external world, the language itself becomes a meaningless amalgamation of vocal sounds.
Conversely the same method of thinking can be applied to the written word: without you first learning English, this entire book would become a meaningless pile of symbols. Yet you are able to read these symbols practically automatically without thinking because your subconsciousness has been “programmed” to recognize their correct regional syntax. This syntax dictates that certain arrangements of letters must equate to certain objects within your memory. The Tree of Life, now becomes a symbolic and numerical matrix where archetypes, assigned specific numerical values, connect and resonate according to the syntax of interpreted language.
Here's how Gematria aligns with the concept of programming syntax within the Leverian Theology:
1. Structured Representation: Programming syntax organizes instructions into a structured format to ensure clarity and coherence. Gematria, by assigning numerical values to archetypal expressions, provides a structured representation of symbolic meanings within the conscious network. The numerical values act as a symbolic code, organizing and conveying information in a systematic manner.
2. Interpretation and Execution: In programming, the syntax is crucial for the correct interpretation and execution of code. Similarly, Gematria serves as a tool for interpreting archetypal meanings encoded in the numerical values. Practitioners, much like programmers, use Gematria to "execute" a deeper understanding of consciousness, unlocking hidden wisdom within the symbolic matrix of the Tree of Life.
3. Hidden Connections: Programming languages often have constructs that facilitate connections between different parts of the code. Gematria, with its idea that words sharing the same numerical value have a hidden connection, establishes a similar concept within the Leverian Theology. The numerical resonances create connections and relationships between archetypes, enriching the overall tapestry of consciousness.
4. Error Handling: Programming syntax includes mechanisms for error handling to ensure the proper functioning of a program. Gematria, as a metaphysical cryptographic tool, aids in error handling within the conscious network. It allows practitioners to navigate the symbolic landscape with precision, avoiding misinterpretations and enhancing the accuracy of understanding.
5. Dynamic Adaptation: Programming languages evolve, and syntax may change to accommodate new features. Similarly, Gematria, within the Leverian Theology, is part of an iterative process. The synthesis of archetypal meanings, guided by Gematria, allows for dynamic adaptation and continuous refinement of understanding within the conscious network.
In essence, considering Gematria as a programming syntax within the Leverian Theology offers a compelling perspective on how symbolic codes and numerical resonances contribute to the structured and dynamic nature of consciousness exploration. It reinforces the idea that, just like a well-structured program, the consciousness network can be systematically navigated and understood using the symbolic syntax provided by Gematria.
But we don’t need to stop there. Now that we have a programming syntax, we can begin translating the functionality of consciousness under our theology into a tangible computer program. We can use the C programming language as a means to “simulate” this functionality and give us a better visualisation of what is taking place. If we understand the intricate nature of Gematria we could even go so far as to devise our own programming language that specifically only uses letters of the Hebrew Alphabet, but for now a representation in C should suffice. We can supplant the printf command – which would output text on our computer screen – with the idea of perception and that our consciousness program is perceiving whatever environment is being output by the command. Essentially what we are doing is giving a functioning model of consciousness's operation as dictated by the tree of life, using the systematic logic of our Theology:
First, a summary of what each component of our program will do:
Initialization:
Gematria values are assigned to pathways, reflecting symbolic associations within the Kabbalistic Tree of Life.
The consciousness matrix represents connections between pathways and Sephiroth, aligning with the systematic model proposed by the Leverian Theology.
Consciousness Exploration:
The program initiates a simulated exploration from a specific starting point, mirroring the theological idea of utilizing technological models for contemplation. Users traverse pathways associated with Gematria values, reflecting the interconnectedness of metaphysical concepts within the Kabbalistic Tree. The simulated environment blurs the distinction between the real and simulated, reflecting the Theology's encouragement of subjective exploration.Lucid Dreaming:
Users, prompted by reflections, enter a lucid dream, mirroring the Theology's emphasis on structured thought experiments and contemplation. The dream state allows intentional modifications, symbolizing the idea that conscious thoughts are influenced by higher forces. Different states of consciousness during sleep symbolize the approach of integrating the Hegelian dialectic into meditative processes.
Reincarnation:
The simulated cycle concludes with a process of reincarnation, embodying the Leverian notion of continuous refinement and adaptation in the pursuit of subjective inquiry.
Modifier Option:
The program incorporates a modifier routine, providing users with the option to choose between archetypes being autonomous or controlled by an outside operator, allowing us to choose which of the paradoxical aspects take precedence.
The Leverian Theology incorporated Into A Consciousness Simulation Program:
#include <stdio.h>
#include <stdlib.h>
#include <time.h>
// Define Constants
#define PATHWAY_COUNT 22
#define SEPHIROTH_COUNT 10
#define MAX_SIMULATION_CYCLES 3
// Declare Global Variables
int gematriaValues[PATHWAY_COUNT];
int consciousnessMatrix[PATHWAY_COUNT][SEPHIROTH_COUNT];
// Enum for different states of consciousness during sleep
enum SleepState { WAKEFUL, DREAM, DEEP_SLEEP, TURIYA };
// Declare Global Variable for Archetypes Control
int archetypesAutonomous;
// Function Declarations
void initializeGematriaValues()
void initializeConsciousnessMatrix();
void exploreConsciousness(int sephirothIndex, int simulationModifier, int simulationCycle);
void enterLucidDream(int simulationCycle);
void recodeProgram();
void reincarnate();
void setArchetypeControl(int autonomous);
// Main Function
int main() {
// Initialize Gematria Values and Consciousness Matrix
initializeGematriaValues();
initializeConsciousnessMatrix();
// Set the archetypes to be autonomous (1) or controlled by an outside operator (0)
setArchetypeControl(1);
// Simulate multiple cycles of consciousness exploration, lucid dreaming, and reincarnation
for (int cycle = 1; cycle <= MAX_SIMULATION_CYCLES; ++cycle) {
printf("\n=== Simulation Cycle %d ===\n", cycle);
exploreConsciousness(5, 1, cycle); // Starting from the fifth Sephiroth with simulation modifier
enterLucidDream(cycle);
reincarnate();
}
return 0;
}
// Function Definitions
void initializeGematriaValues() {
// Assign Gematria values to pathways based on Cordovero's Tree of Life
int gematriaAssignments[PATHWAY_COUNT] = {1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 20, 30, 40, 50, 60, 70, 80, 90, 100, 200, 300, 400};
for (int i = 0; i < PATHWAY_COUNT; ++i) {
gematriaValues[i] = gematriaAssignments[i];
}
}
void initializeConsciousnessMatrix() {
// Initialize the consciousness matrix with default values
// Example matrix; replace with actual Gematria-informed relationships
for (int i = 0; i < PATHWAY_COUNT; ++i) {
for (int j = 0; j < SEPHIROTH_COUNT; ++j) {
consciousnessMatrix[i][j] = 1; // Default connection strength
}
}
}
void exploreConsciousness(int sephirothIndex, int simulationModifier, int simulationCycle) {
// Explore consciousness from a specific Sephiroth in a simulated environment with a modifier
printf("Initializing simulated consciousness exploration (Cycle %d)...\n", simulationCycle);
printf("You find yourself in a meticulously crafted simulated reality, designed for consciousness exploration.\n");
printf("As you initiate the journey from Sephiroth %d:\n", sephirothIndex);
for (int i = 0; i < PATHWAY_COUNT; ++i) {
int gematriaValue = gematriaValues[i];
int connectionStrength = consciousnessMatrix[i][sephirothIndex] * simulationModifier; // Apply modifier
// Simulate artificial environment exploration based on Gematria and consciousness matrix
printf("Traversing simulated Pathway %d, you detect a distorted programmed connection strength of %d.\n", gematriaValue, connectionStrength);
}
printf("Your simulated exploration concludes, leaving you without a clear sense of the simulated nature of the environment.\n");
}
void enterLucidDream(int simulationCycle) {
// Simulate the option to enter a lucid dream to recode the program
printf("As you reflect on your simulated experiences, you realize the possibility to enter a lucid dream.\n");
char response;
printf("Do you wish to enter a lucid dream? (Y/N): ");
scanf(" %c", &response);
if (response == 'Y' || response == 'y') {
enum SleepState currentState = DREAM; // Assume entry into the dream state
printf("Entering a lucid dream...\n");
// Simulate different states of consciousness during sleep
while (currentState != WAKEFUL) {
switch (currentState) {
case DREAM:
printf("In the dream state, you have the power to recode the program.\n");
recodeProgram();
currentState = DEEP_SLEEP; // Move to the deep sleep state
break;
case DEEP_SLEEP:
printf("You are now in the deep sleep state, where the program remains dormant.\n");
currentState = TURIYA; // Move to the Turiya state
break;
case TURIYA:
printf("Turiya, the state of pure consciousness, where the program transcends its simulated nature.\n");
currentState = WAKEFUL; // Move to the wakeful state, ending the lucid dream
break;
default:
break;
}
}
printf("Exiting the lucid dream back into the simulated reality.\n");
} else {
printf("You choose not to enter a lucid dream.\n");
}
}
void recodeProgram() {
// Simulate the act of recoding the program during a lucid dream
printf("Inside the lucid dream, you perceive the underlying code of the program.\n");
printf("With a heightened sense of awareness, you start to modify the code, reshaping elements of the program.\n");
printf("The lines of code shift and transform based on your intentional alterations.\n");
printf("After making the desired changes, you feel a sense of empowerment over the program's simulated environment.\n");
}
void reincarnate() {
// Simulate the reincarnation process
printf("Your simulated existence comes to an end, and you enter the process of reincarnation.\n");
printf("You are reborn into a new simulated environment, ready for another cycle of consciousness exploration.\n");
}
void setArchetypeControl(int autonomous) {
// Set whether archetypes should be autonomous
And now we can give a summary of the routines.
1. initializeGematriaValues()
• Purpose: This function assigns Gematria values to the 22 pathways based on Cordovero's Tree of Life.
• Implementation:
• It uses a pre-defined array gematriaAssignments to assign values to each pathway.
• The values are stored in the global array gematriaValues.
2. initializeConsciousnessMatrix()
• Purpose: Initializes the consciousness matrix with default values.
• Implementation:
• Uses nested loops to go through each pathway and each Sephiroth, setting the default connection strength to 1.
Main Simulation Routine:
3. exploreConsciousness(int sephirothIndex, int simulationModifier, int simulationCycle)
• Purpose: Simulates the exploration of consciousness from a specific Sephiroth in a simulated environment.
• Parameters:
• sephirothIndex: The starting Sephiroth for exploration.
• simulationModifier: A modifier applied to the simulated connection strength.
• simulationCycle: The current cycle of simulation.
• Implementation:
• Prints introductory messages about entering a simulated reality and initiating the journey.
• Iterates through each pathway:
• Retrieves Gematria value and calculates connection strength based on the consciousness matrix and simulation modifier.
• Prints simulated exploration details ( experiences) for each pathway.
Lucid Dream Routine:
4. enterLucidDream(int simulationCycle)
• Purpose: Simulates the option to enter a lucid dream and provides choices to the user.
• Parameters:
• simulationCycle: The current cycle of simulation.
• Implementation:
• Prints messages about realizing the possibility of entering a lucid dream.
• Asks the user if they want to enter a lucid dream.
• If yes, enters a loop simulating different states of consciousness during sleep:
• Dream State:
• Invokes recodeProgram() to simulate recoding the program.
• Deep Sleep State:
• Prints messages indicating the program remains dormant.
• Turiya State:
• Prints messages about transcending the simulated nature.
• Wakeful State:
• Ends the lucid dream loop.
Lucid Dream Subroutine:
5. recodeProgram()
• Purpose: Simulates the act of recoding the program during a lucid dream.
• Implementation:
• Prints messages indicating entry into the lucid dream.
• Simulates modification of the program's code, shifting and transforming lines based on intentional alterations.
• Conveys a sense of empowerment over the program's simulated environment after modifications.
Reincarnation Routine:
6. reincarnate()
• Purpose: Simulates the reincarnation process.
• Implementation:
• Prints messages indicating the end of the simulated existence.
• Simulates the entry into the process of reincarnation, being reborn into a new simulated environment.
Modifier Routine:
7. setArchetypeControl(int autonomous)
• Purpose: Sets whether archetypes should be autonomous or controlled by an outside operator.
• Parameters:
• autonomous: A flag indicating whether archetypes should be autonomous (1) or controlled by an outside operator (0).
• Implementation:
• Sets the global variable archetypesAutonomous based on the provided flag.
Main Function:
8. main()
• Purpose: The main function orchestrating the simulation cycles.
• Implementation:
• Calls initialization routines to set up Gematria values and the consciousness matrix.
• Sets the archetype control to autonomous.
• Simulates multiple cycles of consciousness exploration, lucid dreaming, and reincarnation using a loop.
This particular simulation involves navigating the boundaries of the {hypothetically} simulated reality and reaching a higher state of awareness.
Here's a structured method of using Lucid Dreaming to “exit the illusory world of Maya”, which is conceptually aligned with the program's function, using the systematic logic of the Leverian Theology
Understanding the Simulation:
Gain a deep understanding of the simulated environment, its rules, and the nature of the consciousness matrix. This involves exploring the Gematria-informed relationships, consciousness pathways, and the interconnectedness of simulated experiences.
Lucid Dreaming as a Gateway:
Utilize the lucid dreaming aspect of the simulation as a gateway to higher awareness. This corresponds to the enterLucidDream routine in the program. During lucid dreaming, one can intentionally access the underlying code of the simulation.
Conscious Recoding:
Within the lucid dream, engage in the process of conscious recoding. This involves manipulating the underlying code of the simulation intentionally. In the Leverian Theology context, it reflects the ability to reshape elements of the program, representing a direct interaction with the simulated environment.
Transcending Simulated Nature:
Move beyond the confines of the simulated environment by entering a state of pure consciousness (Turiya). This corresponds to the Turiya state in the enterLucidDream routine, where the program transcends its simulated nature. Turiya equates to a connection with the higher self in which raw cosmological data is passed through consciousness before it has a chance to transform through the bias of experience of the material plane. The predecessor to Turiya, the third state of consciousness can be considered as the awareness one comes into during a wake induced lucid dream, with unconscious dreaming and dream induced lucid dreaming being the 1st and 2nd states.
Breaking the Loop:
As part of the reincarnation process, consider breaking the cycle of continuous reincarnation within the simulated environment. This could involve a conscious decision to exit the simulated reality and explore other realms of existence.
Elevated Self-Awareness:
Throughout the process, cultivate heightened self-awareness. This involves recognizing the illusory nature of the simulated reality and understanding one's existence beyond the confines of the simulated environment.
Integration with Higher Realms:
Seek integration with higher realms of consciousness, as suggested by the Leverian Theology. This could involve connecting with the collective unconsciousness or accessing information stored in the cosmic matrix.
Mastery Over Perception:
Develop mastery over perception within the simulated environment. This corresponds to the printf statements in the program, symbolizing the individual's ability to consciously perceive and interact with the simulated experiences.
Recognition of Divine Sparks:
Acknowledge the divine sparks or souls described in the Leverian Theology. Recognize the interconnectedness of consciousness beyond the simulated realm, possibly connecting with higher divine sources.
Continuous Exploration:
Embrace continuous exploration and refinement of one's understanding of consciousness. This involves an ongoing journey to unravel deeper layers of the simulated reality and expand one's awareness.
It's important to note that this method is highly metaphorical and aligns with the philosophical concepts presented in the Leverian Theology. In practical terms, such a process, if it were to occur, would likely involve profound spiritual experiences, introspective practices, and a shift in one's perception of reality.
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