Discussion of Bohm's
"Physics and Perception"

You should read Bohm's Special Theory of Relativity (Physics and Perceptions) for two reason:
1. Why would Bohm write the book if he disagree with it Peter?
2. Of his working toward the Implicate Order.
Both of these show that you are wrong and instead show that Bohm followed Einstein and then tries to go Beyond him! If anyone disagree with this then speak?

You moron! Einstein, Bohm, and myself are the three major channels for Maitreya in modern physics. It is a fact, testified to by his niece and at least one other person close to him, that Einstein always had on his desk a copy of "The Secret Doctrine", by Helena Petrovna Blavatsky, which was well-marked in the margins with Einstein's own comments. That copy is now at Theosophy headquarters in Adyar, India. Maitreya played a major role in Theosophy, since He was regarded as the Master of the Masters and the Christ who had overshadowed Jesus, doing the miracles through Him. He had earlier appeared in India as Krishna, according to Theosophy. In Sanskrit, Krsna and Krsta (Christ) are etymologically related. If Maitreya is the Christ it is likely that He is also Krishna, although in some Vaisnava texts Maitreya appears only as a great sage and devotee of Lord Krishna. However, that does not disqualify Him from being Krishna, because even Lord Chaitanya, who is worshipped as Krishna by the Vaisnavas, came as a humble devotee of Krishna, as they themselves are the first to admit. Similarly, Sananda, who is in fact Jesus Christ, is acknowledged even in the Vaisnava literature as an Incarnation of Krishna. Maitreya is the Father and Sananda is His spiritual Son, and both are bona fide Incarnations of the Supreme Lord, who play the central role in genuine Christianity.

Bohm met Krishnamurti, the prophet and forerunner of Maitreya, in June of 1961. Is it just an amazing synchronicity, then, that the photograph I have of Sananda (Jesus Christ) returned to earth was taken on June 1, 1961 in the Yucatan by one of 30 archeologists in the area at the time?

F. David Peat writes on p. 199 of "Infinite Potential":

"In 1961 he [Krishnamurti] began to record his states of consciousness and write of a mysterious "it", or benediction, that came to him each day in a palpable way. "The process," he wrote, was accompanied by such intense pain in his head and spine that at times he would faint. From the 1920's through the 1940's, he had spoken of Krishna and others visiting him, as if his body and brain were vehicles to be used by other powers."

On page 198, Peat writes:

"But on the astral plane Krishnamurti was moving through spiritual levels much faster than Leadbetter had believed possible. Soon he began to speak in the first person when referring to Lord Maitreya. He claimed not to be the vehicle but to have merged his consciousness with that of "the beloved" - an even more highly evolved spiritual entity than Maitreya."

This entity was the Lord Babaji, whose spiritual attainment was proclaimed by Paramahansa Yogananda, in his popular book "Autobiography of a Yogi", to be entirely beyond human comprehension.

Now, my birthday is 3/17, and if we turn to 2 Chronicles 3:17, we find the passage about BOAZ (BETH AYIN ZAYIN) and JACHIN (JOD KAPH JOD NUN) being the two pillars in the Temple of Solomon on Mt. Moriah. I have a photograph of the stalwarts of the Theosophical Society in Adyar, in which all are sitting cross-legged except for two standing erect and leaning against two separated pillars. Those two are Babaji and Henry Steel Olcott. The latter was, with Helena Petrovna Blavatsky, a co-founder of the Theosophical Society. "Babaji" was a manifestation of the Supreme Lord Babaji, although the members of the Society, including HPB, never came to that realization, unfortunately for them. That was part of the reason that Krishnamurti was later compelled to renounce the Theosophical Society.

JACHIN (the pillar on the right hand), BTW, means "established", and of course that refers to H. S. Olcott, as a founder of the Theosophical Society. BOAZ (the pillar on the left hand) means "strength" and refers to Babaji as the Miracle Power or the Power of God. BOAZ and JACHIN are depicted in the third card of the Tarot, namely the High Priestess, as a black and a white pillar, respectively.

I will now discuss the book you recommend, namely the "The Special Theory of Relativity" (1965), by David Bohm, Appendix: "Physics and Perception". On p. 196 we find:

[David Bohm]
"To sum up the work of Piaget, then, we recall that the infant begins with some kind of totality of sensation, perception, feeling, etc., in a state of flux, in which there is little or no recognizable structure with permanent characteristics. The development of intelligence then arises in a series of operations, movements, etc., by which the child *learns* about the world.

[Peter Mutnick]
"Mind, Matter, and Quantum Mechanics", the title of Henry Stapp's 1993 book, is a profound example of thesis, antithesis, and synthesis, where the Quantum is Mind-like and Mechanics is Matter-like. These correspond to the Subject and Superject of Whitehead, respectively. However, the experience of the infant begins with a short circuit of this logical triad, according to Bohm. Between Mind and Matter intervenes Mind-Independent Reality, which retroflects to a Totality that later becomes identifiable with the Observer, so much maligned of late, in quantum measurement theory. This Totality, which is material in the primal sense (the *prima materia* of Neoplatonism), has the internal character of sensation, feeling, form, choice, consciousness, and thought. The first five of these are the skhandas, which are the energy of the Soul that carries over from incarnation to incarnation. The sixth, thought, is timelike or transformative with respect to the other five, which are spacelike in the continuum of the individual, often mentioned by the Dalai Lama. This Soul is BETH in BETH AYIN ZAYIN, or BOAZ.

Now as the child learns about the world, he must ascend beyond the Soul to realize the Mind and its extension, the Monad. These are the AYIN and ZAYIN, respectively, in BETH AYIN ZAYIN, or BOAZ. The Totality is the objective classical order, the Soul is an intermediate order, and the Mind is the subjective quantum implicate order, which contains the operations and movements that are learned by the child and then expressed through the Monad, which is the true identity of the child.

It should be noted that this internal Mind, which is the quantum implicate order, is quite distinct from the phenomenal Mind in relation to Matter. The phenomenal short-circuit of Mind-Independent Reality directed the child back into the realization of its true nature as an Observer of all (the Totality) with a truly subjective and all-embracing Mind (the quantum implicate order).

[David Bohm, cont.]
In particular, what he learns is always based on his ability to see invariant relationships in these operations and movements, e.g., an invariant kind of correspondence between what he sees and what he hears, etc., an invariant relationship between cause and effect, an invariant form to an object as he follows it with his eye, an invariant possibility of "undoing" certain changes by means of suitable operations, etc., etc. The perception of each kind of invariance is then followed by the development of a corresponding mental image (and later a structure of organized ideas and language) which functions as a kind of "map" representing the invariance relationships correctly, in the sense that it implies invariant features similar to those disclosed in the operations (e.g., the mental image of a space with permanent positions connected by an infinity of possible paths corresponds to the operational experience of being able to reach the same place by many different routes).

[Peter Mutnick]
These causal relations, experienced first as physical and then as the mental image of the physical, are the JOD in JOD KAPH JOD NUN or JACHIN. The KAPH is the physical and the NUN is the mental image. The "map", JOD, must correlate successfully the physical, KAPH, and the mental image of the physical, NUN. Only then can the reality of the physical experience be *established*, which is the meaning of JACHIN.

These causal relations between physical and mental refer to sub-worlds of the physical world. They are what is arrived at by NOT short-circuiting the original Ansatz of Mind, Matter, and Quantum Mechanics, which leads us down from the fifth or phenomenal world through the fourth or etheric world into the second or emotional world and by extension into the first or physical world.

[David Bohm, cont.]
Very soon immediate perception takes on the structure of these "maps", and, after this, one is no longer aware that the map only *represents* what has been found to be invariant. Rather, the map begins to interpenetrate what is perceived in such a way that it seems to be an inevitable and necessary feature of the whole of experience, so obvious that it is very difficult to question its basic features."

[Peter Mutnick]
There is a secret identity between the AYIN, which represents the Mind or the quantum implicate order, which contains the invariant relationships of operations and movements, and the KAPH, which is the imputed physical reality of our objective conception of nature. They are both Maitreya, the KAPH in His Ascended Master light body, and the AYIN in His special transcendental human-like body created by kriyashakti in 1977.

What must be realized is the leap of objectification that has taken place in postulating the physical existence of nature and the maps that correlate that physical existence to mental images of it. These maps are always something to be activated by the free Monad. If they become hypostatized as definitions of identity, then the Monad looses its subjective freedom. This results in what Whitehead calls perception in the mode of presentational immediacy, rather than perception in the mode of causal efficacy. The former is what is practiced primarily by the objectivizing sciences, but its methods are fundamentally flawed. Whitehead regarded his mission as making us aware of the other possibility, of a genuinely subjective science. This was also the stated mission of Edmund Husserl, and of David Bohm, as he states here so clearly and unambiguously.

Peter Joseph Mutnick 1949 - 2000