Joseph John Campbell (March 26, 1904 – October 31, 1987) Has had an amazing effect on me.

He has a way of articulating an experience that many may have in their life. This experience is what Joseph described as beyond all human concepts and thought. Call it the transcendent, the void, the field, enlightenment. This is the moment of rapture where time stops and all revolves around you. It is the moment of realization of your true Buddha. Its been achieved in as many ways as one can think of, this breakthrough experience. One may fast, or push their bodies to the limit in a marathon race, meditate or use medicinal plants. The truth is that this experience is such a powerful one that it may turn your philosophical world upside down- as Terrence McKenna put so eloquently. It's an experience so unexpected that it can make a man or woman realize the truth behind their own religion or belief system and at the same time be humbled and realize that science and every other religion do indeed have their truths. The world is much bigger than us folks. There are truths all around us. Truth is all that matters.

I would like to Journey further into this experience that Joseph refers to. Lets see how it relates to the quantum world and the laws of attraction. I would like to explore the story of the Heroes Journey. The journey of every man, woman, plant, and animal.

Let us ponder Reality.

According to the Abhidhamma philosophy there are
two kinds of realities, relative and ultimate. Relative
reality is conventional truth in which things are
dealt with in ordinary sense, whilst ultimate reality
is abstract truth which exists as the irreducible,
immutable, fundamental qualities of phenomena.
Of the two relative reality is expressed in ordinary
conventional terms, but only in the ordinary con-­
ventional terms such ‘cup exist’, ‘plates exist’, and
so on. This expression is true, but only in the ordinary
conventional sense; in an ultimate sense no
cups or plates actually exist, only the essential elements­
which comprise their manifestation. These
essential elements which exist in an ultimate sense
are fourfold:

1 The element of extension, which is the
fundamental principle of matter. It is an
element which enables objects to occupy
space, and the qualities of hardness and
softness of all material objects are due to
this element. It can be found in earth, water,­
fire and air, but it preponderates in
earth and is therefore called the element
of earth, or, in modern terms, the element
of extension.

2 The element of cohesion. This element
preponderates in water, although it is
also present in the three other fundamental­
principles of earth, fire and air. It coheres­
the scattered atoms of matter and
forms into mass, bulk or lump.

3 The element of heat. This element matures
all objects of matter and although it
preponderates in fire and is therefore called
the element of heat (fire), it includes cold
since heat and cold are two phases of the
element.

4 The element of motion, which is the power
of supporting or resisting. All movement
and vibrations are due to this element.

These four elements are inseparable and interrelat­ed,
and all forms of matter are primarily composed
of them. Every material object is a combination of
these elements in one proportion or another, but as
soon as the same matter is changed into different
forms, the composite things are held to be mere
conceptions presented to the mind by the particular­
appearance, shape or form. Take a piece of clay
for example. It may be called a cup, plate, pot, jar
and so on, according to the several shapes it as­
sumes in succession, but these objects can be ana­lyzed
and reduced to fundamental elements which
alone exist in an ultimate sense. The term cup,
plate, and so on, are mere conceptions which have
no separate essential substance other than the ele­ments.
Although these four elements exist in an ul­timate
sense they are subject to the law of change,
but their distinctive characteristics are identical in
whatever shape they are found, whether as a cup,
plate, pot, jar and so on.

Relative reality includes such ideas as land, mountain­
the like, being derived from some mode of
physical changes in nature. House, train, boat, etc.,
derive from various presentations of materials.
Man, woman, etc., derive from the fivefold set of ­
aggregates. Locality (i.e., the location of east, west,
etc., in relation to the sun), time, etc., derive from
the revolutions of the moon and so forth.
Although all such distinctions as have just been
mentioned do not exist in an ultimate sense, they
do exist in the sense of relative reality. Buddhism is
therefore not nominalism, because it does not say
that things such as land, mountain, etc., are mere
names and nothing else; neither is it conceptualism,
because it does not say that they exist only in
the mind and nowhere else. It is realism though,
because it teaches that the four basic essentials do
actually exist as fundamental material qualities.