In one scene, a group of monks is sitting around in a circle, and the Dalai Llama is
The monks are industriously and methodically placing individual tiny coloured
beads (there are maybe 4 or 5 colours)
around the perimeter of an enormous circular mandala pattern (made of 10s of
1000s of beads). The pattern has grown to almost two metres in diameter, and it
features an extrordinarily elaborate kaleidoscopic pattern with perfect radial symmetry,
and large complex patterns built on tiny patterns.
If someone places a single bead out of its proper place in the pattern, the pattern
will be distorted and it will not be possible to maintain the growing recursive pattern.
But if every bead is placed correctly, the perimiter can grow by one bead width maintaining
the order of the pattern, and the process can repeat, growing larger and larger.
OBSERVABLE REALITY IS LIKE THE MANDALA. EVERYTHING MUST BE JUST SO, TO MAINTAIN THE OBSERVABLE ORDER OVER A LARGE PERIMETER. ALMOST EVERY CHOICE (ABOUT WHERE TO PLACE BEADS) OR ABOUT PROGRAM NEXT STEPS, LEADS TO CHAOS RAPIDLY. A SELECT FEW PATHS CAN MAINTAIN THE ORDER.
p.s. Later in the movie, they return to this scene, with the monks around an enormous,
wondrously complex circular pattern. A monk takes a wooden yardstick, and with
a few brief sweeps, obliterates the pattern, leaving chaos. The chaos; the sand of beads,
is cleared to one side, and a monk places a single bead in the centre of the circle....
That last part is the real lesson of the mandala.
George Levy wrote:
Bruno Marchal wrote:
And a priori the UD is a big problem because it contains too many histories/realities (the white rabbits), and a priori it does not contain obvious mean to force those aberrant histories into a destructive interference process (unlike Feynman histories).
It may be that using the observer as starting points will force White Rabbits to be filtered out of the observable world