Myth—and therefore life itself—is how the ‘hoaxer’ symbolically projects out its nature, so it can perceive these projections as seeming objects and thereby inquire into itself.

Existence only appears substantial because of our intellectual inferences, assumptions, confabulations and expectations. What is actually in front of our eyes now is incredibly elusive. The volume of our experiences—the bulk of life itself—is generated by our own internal myth-making. We conjure up substance and continuity out of sheer

The transcendent ‘space’ where the dialogues with the Other unfolded had the general feeling of being underground, like a cave or a subterranean installation.

Reality is a feeling. Concreteness and palpability are qualities of experience, not of the abstraction you call the “material world.” This realm is real not despite being in mind, but because it is in mind.’

Once it ends, one quickly falls victim again to the irresistible pull of ordinary life and its claustrophobic ethos.

Whether this is the case or not depends merely on the particular rules of cognitive association that govern the dream by tying its unfolding experiences together. These rules are a kind of belief system in mind, encoding what mind instinctively believes must be the consequences of any given event or action. What then transpires in the dream is

The proven effectiveness of the images of consensus reality in evoking transcendent ideas is non-trivial. It is as though consensus reality were a symbolic language connoting something beyond or behind itself, which may be trying to reach out to us.

The impetus of human life is to transcend the limitations of the ordinary human condition and realize a form of eternal significance. Although transcendence can be experienced in mystical or spiritual states, the experience is almost never abiding and does not permeate one’s daily life.

outer and inner realms are simply different modalities of subjective experience.