Turning a fiction into personal fact
Any fiction can be turned into a personal fact. Any lie (or belief) can be turned into a personal truth.
How’s it done?
The miracle is achieved by means of full (i.e. @100% = @1 = one-pointed, hence perfect) concentration (or focussing), elsewhere called flooding.
If and when an observer (for instance, a meditator, read: yogi or yogini) applies 100% (hence all) of her concentration capacity to a focus, consequently leaving no capacity over from peripheral accessing (i.e. for off-focus, i.e. background scanning), then nothing else exists for the observer but the observed. At 100% (= @1 = a personal absolute) concentration, when even the person as observer has been eliminated from the focus, the observed focus is experienced as absolutely real. At perfect concentration, the focus is all (i.e. fills, suffuses, encompasses the entire universe).
Note that @100% (i.e. @total, hence absolute, because no concentration capacity is left over) concentration, that is to say, when focusing is wholly fixed (hence frozen/still), the observer operates in psychasis, hence as a psychotic, i.e. out of touch with everything (i.e. the wider world) but her or his focus.
Obviously, @100% (hence total, i.e. absolute = full, hence absolutely fulfilling) is relative between observers. But it is absolute in the case of each individual observer. And it’s the absoluteness (indeed absolute limitation) of an individual’s processing capacity (i.e. his or her concentration capacity) that is the sine qua non that lets her turn any fiction (i.e. lie) into a fact (i.e. truth).
To turn a ‘belief’ (or ‘a let’s pretend this’, therefore a fiction, for instance, a political or religious metaphor) into a truth, and its believer into a glassy eyed fanatic, merely requires that the believer apply and sustain, or be induced to apply and sustain full concentration.
Hence the importance placed by religious ‘let’s pretend’ systems specifically on meditation, i.e. on training in mental and physical concentration (read: restriction). So it is that Buddhist jhana (i.e. coma) meditation, and which serves to reduce concentration spread (i.e. wide angle, hence peripheral processing) toward nil, thereby condensing concentration to a single point (for instance, the ‘now’ or emptiness, Buddhist: sunjata) results in (possibly benign = healthy) psychosis; that is to say, to mental and, consequently, experiential fixation often resulting, i.e. for those who cannot or will not reduce their concentration intensity (because addicted to the pleasant (Pali: sukkha) side-effects), in paranoid schizophrenia.