CYOF
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Lightning McQueen (formerly don_h) said:My take on thinking correctly would be a vivid clear picture in the mind of what is the problem or desire that we most need.
Crystal clear uninterrupted visualisation techniques must be what Tesla was using, also the Incas, Aztecs and Pharonic Egyptians. How they achieved this I do not know, though we may look for clues in the texts from antiquity.
If we use the bible as an historical reference work, rather than a religious one, we may be able to gain a peek into the past at the psychology of that time and maybe a glimpse of what we seek that was known before and up to the biblical texts, but is lost to us now in its original form. (notwithstanding alleged manipulations of the biblical texts in later history, as is the problem with all historical texts imo.)
Matthew 7:7
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
Matthew 7:8
For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
Mark 11:24
Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
I've only just scratched the surface. I feel like an archaeologist blowing the dust off the sealed entrance of an ancient tomb and after making a small hole, peering into the darkness.
"Can you see anything'"
"Yes, it is wonderful"
A follow up to LM's very good post:
Ouspensky taught that throughout history certain artifacts were created by "men of higher mind" and those with the ability to translate or decipher the authors' meanings can, themselves, attain at least the possibility of attaining higher mind. Examples in art cited by Ouspensky included the Sphinx of Ghiza, certain Gothic cathedrals, selected religious texts such as the Gospels and the Upanishads (even though the interpretation of each of these as works of esoteric art must necessarily transcend the usual archaeological interpretations and, in the case of the Gospels, the usual religious interpretations).9 For instance, Ouspensky rejects the dogmatic Christian view of the Gospels as popular religious texts considering them, instead, principally psychological arguments the purpose of which was never intended to create and subsequently support an eschatologically oriented bureaucracy. And, for Ouspensky, in the case of the Gospels it has been their usurpation by men of ordinary mind which has led to the creation and popularization of Christianity with its attendant unrealistic doctrines and less than inspired but often base and contemptible history
Slainte.