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Quarta-feira, 04 / 12 / 19

5G brain damage explains why so many people in cities are going mental

 

By Mike Adams.

2019/12/03

Mike Adams



If you've ever wondered why the high population density cities seem to be experiencing an acceleration of mass mental illness, 5G telecomm towers may provide the answer.

According to recent research, 5G radiation causes behavioral and even personality changes in human beings exposed to the electromagnetic pollution.

5G towers are, in essence, driving people insane. And now we're seeing it happen in cities across America.

 

Image: 5G radiation causes BEHAVIOR changes in humans, causes ion potentiation poisoning of brain cells, leading to mass insanity.

 

5G radiation causes BEHAVIOR changes in humans, causes ion potentiation poisoning of brain cells, leading to mass insanity.



(Natural News


If you’re wondering why people who live in 5G rollout areas seem to be going insane, it’s not your imagination. 5G radiation causes “neuropsychiatric” effects through a mechanism described as ion potentiation poisoning of brain cells, according to research published in Environmental Research.
 
This results in behavioral changes and even personality changes among those who are routinely exposed, researchers found. In other words, 5G is a weapon system that doubles as a telecommunications infrastructure, but the real impact is to damage human brain function and destroy rationality, reason and civility, especially among those who live in high population cities where 5G towers are becoming ubiquitous. That’s why you may have noticed increased insanity and widespread mental derangement in those areas.
 
I’ve published an important podcast that details the mass mental illness now being caused by 5G exposure. Watch it on Brighteon.com, the free speech alternative to YouTube (you can create your own account there for free and post your own videos, too).
 
 
 
See all my podcasts and special reports at the H.R.R. channel on Brighteon, and click “subscribe” under any video to subscribe to the channel. Create your own free account on Brighteon.com to subscribe to any channel you like. There is zero shadowbanning on Brighteon.com. You get to see every video from every channel you follow.
 
 

More news on 5g

  1. 5G radiation causes BEHAVIOR changes in humans, causes ion potentiation poisoning of brain cells, leading to mass insanity
  2. Big Tech is now banning ALL “unauthorized comments” about vaccines, including vaccine ingredients, side effects, autism, etc. – censorship is about way more than just politics!
  3. BOMBSHELL: 5G devices exposed as actual beam weapon systems by man who disassembles them on camera and finds weaponized electronics inside
  4. America is flying blind into a potentially disastrous health catastrophe: The ‘5G revolution’ could bring the ‘5G apocalypse’
  5. WiFi and EMF exposure causes DNA damage through peroxynitrite production in the body; antioxidants can shield the body from chemical oxidation
  6. WiFi, 5G and EMF pollution can cause PSYCHIATRIC effects in humans, plus spontaneous abortions, infertility and cellular DNA damage
  7. Even Scientific American admits that 5G could devastate public health
  8. Will “small government” Republicans let the telecom industry take over your local government and fast track 5G?
  9. Thousands of new satellites to carpet bomb the planet with 5G radiation… and there’s nowhere you can hide
  10. 5G drones to blanket the nation, beaming down cancer-causing radiation from the skies… and there’s nowhere they can’t find you



 
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No religious or political creed is advocated here.

Organised religion is unnecessary to spirituality.

Excellent teachings of the masters have been contaminated by the dogmatic control of these religions.

Discernment yes; judgement does not.
If you use discernment you are free to research with an open mind. 

With discernment it is possible to reach the spirit of the letter of any writing and it is also much easier to listen to the voice of the soul that comes from the heart.

Individually you can be helped to find your Truth that is different of everyone. 


Please respect all credits.

 
Discernment is recommended.
 

All articles are of the respective authors and/or publishers responsibility. 


 



 

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publicado por achama às 09:23
Segunda-feira, 04 / 11 / 19

Freedom of Thought is Under Attack — Here’s How to Save Your Mind

By Simon McCarthy-Jones,

The Conversation.

Thanks to The Mind Unleashed.

Posted November 4th, 2019
 
.

 

 
TO LOSE FREEDOM OF THOUGHT WOULD BE TO LOSE SOMETHING UNIQUELY HUMAN.
 
 
(CONVERSATION Opinion) — Freedom of thought stands at a critical crossroads. Technological and psychological advances could be used to promote free thought. They could shield our inner worlds, reduce our mental biases, and create new spaces for thought. Yet states and corporations are forging these advances into weapons that restrict what we think.
 
To lose freedom of thought would be to lose something uniquely human. We share our basic emotions with animals. But only we can step back and ask “do I want to be angry?”, “do I want to be that person?”, “couldn’t I be better?”.
 
We can reflect whether the thoughts, feelings and desires that bubble up within us are consistent with our own goals, values and ideals. If we agree they are, then this makes them more truly our own. We can then act authentically.
 
But we may also conclude that some thoughts that pop into our heads are a force other than our own. You sit down to do your work and “Check Facebook!” flashes through your mind. Did that thought come from you or from Mark Zuckerberg?
 
Freedom of thought demands dignity, enables democracy, and is part of what makes us a person. To safeguard it, we must first recognise its enemies.
 
Three Threats to Freedom of Thought
 
The first threat comes from advances in psychology. Research has created new understandings of what influences our thoughts, behaviours, and decision making.
 
States and corporations use this knowledge to make us think and act in a way that serves their goals. These may differ to ours. They use this knowledge to make us gamble more, buy more, and spend more time on social media. It may even be used to swing elections.
 
The second threat comes from the application of machine learning algorithms to “big data”. When we provide data to companies we allow them to see deep inside us. This makes us more vulnerable to manipulation, and when we realise our privacy is being compromised, this chills our ability to think freely.
 
The third threat comes from a growing ability to decode our thoughts from our brain activity. Facebook, Microsoft, and Neuralink are developing brain-computer interfaces. This could create machines that will read our thoughts. But creating unprecedented access to our thoughts creates unprecedented threats to our freedom.
 
These advances in technology and psychology are opening the doors for states and corporations to violate, manipulate, and punish our thoughts. So, what can we do about it?
 
 
The Law Can Save Us
 
International human rights law gives the right to freedom of thought. Yet, this right has been almost completely neglected. It is hardly ever invoked in the courtroom. We need to work out what we want this right to mean so we can use it to protect ourselves.
 
We should use it to defend mental privacy. Otherwise conformity pressures will impede our free play of ideas and search for truth. We should use it to prevent our thoughts being manipulated, either through psychological tricks or through threatened punishment.
 
And we should use it to protect thought in all of its forms. Thought isn’t just what happens in our heads. Sometimes we think by writing or by doing a Google search. If we recognise these activities as “thought” then they should qualify for absolute privacy under the right to freedom of thought.
 
Finally, we should use this right to demand that governments create societies that allow us to think freely. This is where psychology can help.
 
 
Preventing Manipulation
 
Better understanding our minds can help protect us from manipulation by others. For example, the psychologist Daniel Kahneman distinguishes between what we could call “rule-of-thumb” and “rule-of-reason” thinking.
 
Rule-of-thumb thinking involves effortless and ancient mental processes that allow us to make quick decisions. The price of this speed can be mistakes. In contrast, rule-of-reason thinking is a slow, consciously controlled process, often based in language. It takes longer, but can be more accurate.
 
This suggests that creating speed bumps in our thinking could help improve decision making. Clicking unthinkingly on content or adverts from corporations doesn’t allow us to exercise freedom of thought. We do not have time to work out if our desires are our own or those of a puppet master.
 
We must also change our environment into one that supports autonomy. Such an environment would allow us to create our own reasons for our actions, minimise external controls like rewards and punishments, and encourage choice, participation and shared decision making.
 
Technology can help create such an environment. But whose responsibility is it to implement this?
 
 
Taking Action
 
Governments must help citizens learn from a young age about how the mind works. They must structure society to facilitate free thought. And they have a duty to stop those, including corporations, who would violate the right to freedom of thought.
 
Corporations must play their part. They should state freedom of thought as a policy commitment. They should perform due diligence on how their activities may harm freedom of thought. They could be required to declare the psychological tricks they are using to try and shape our behaviour.
 
And we the people must educate ourselves. We must promote and support free-thought values. We must condemn those turning one of our species’ greatest strengths, our sociality, into one of our greatest weaknesses by using it as a means of data extraction. We must vote with our feet and wallets against those who violate our freedom of thought.
 
All this assumes that we want freedom of thought. But do we? Many of us would literally rather electrocute ourselves than sit quietly with our thoughts.
 
Would many of us also prefer governments and corporations do our thinking for us, serving up predictions and nudges for us to simply follow? Would many of us be happy for freedom of thought to be limited if it led to increased security? How much do we want freedom of thought and what are we prepared to sacrifice for it?
 
Simply put, do we still want to be human? Or has the pain, effort and responsibility of one of our signature abilities, free thought, become too much for us to bear? If it has, it is neither clear what will become of us nor clear what we will become.
 
 

.

 



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No religious or political creed is advocated here.

Organised religion is unnecessary to spirituality.

Excellent teachings of the masters have been contaminated by the dogmatic control of these religions.

Discernment yes; judgement does not.
If you use discernment you are free to research with an open mind. 

With discernment it is possible to reach the spirit of the letter of any writing and it is also much easier to listen to the voice of the soul that comes from the heart.
Individually you can be helped to find your Truth that is different of everyone. 


Please respect all credits.

 
Discernment is recommended.
 

All articles are of the respective authors and/or publishers responsibility. 


 

 

Like this! please bookmark. It is updated daily

 


 
 
 
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publicado por achama às 20:31
Terça-feira, 18 / 06 / 19

The Science Of Mantras: How Sacred Sounds Heal Body, Mind And Spirit ~ Paul Harrison

The Science Of Mantras: How Sacred Sounds Heal Body, Mind And Spirit.

By Paul Harrison.

Posted June 17, 2019 by Edward Morgan. 

 
.

 

 

For more than 3000 years mantras (sacred sounds) have been chanted for the purpose of spiritual healing.
During the early period of Hinduism, spiritual gurus became fascinated by poetry and began to write sounds in sacred texts like the Rigveda. Those same sounds have echoed throughout the East all the way to today, and are now chanted by billions of Hindus, Buddhists and spiritualists the world over.
Today, mantras are chanted for myriad reasons. There are mantras to cure depression and anxiety, mantras said to create wealth, mantras used to attract wealth… for near every purpose there is a corresponding mantra. Yet despite the billions of people who use mantras, and the sheer range of their uses, the Western world has stubbornly turned a blind eye to this oldest of spiritual practices.
So what, precisely, do we truly know about mantras?
Yoga masters claim that mantras have the power to create chemical changes in the body. The argument is that the specific vibrational qualities of mantras create reverberations in the body that lead to changes on the molecular level.
We can understand how this works when we consider man’s relation to sound.
Our auditory faculty has evolved through millions of years to include specific constants that form the very foundations of our auditory composition. Many of the sounds we make today, like grunts and some syllables, have been used for millions of years, long before we became homo-sapiens.
Similar to the way birds use song to communicate information about the weather, we have used grunts and syllables to form our understanding of the world.
The reason why many of today’s words are onomatopoetic is because human vocals were created as an echo of nature. Early man used syllables as a way of echoing the sound of the thing they were trying to describe.  Hence why “bob” (as in “bobbing up and down”) sounds like an object bobbing up and down in the water.  “Crash”, “Bang”, “Honk”, and “Chime” are other examples.
As mankind has evolved we have moved away from onomatopoetic language. So it is that English is not nearly as onomatopoetic as Sanskrit, the latter being a much earlier language.
When we speak in Sanskrit we create sounds that are very closely related to the sounds of nature.
The sacred Sanskrit word “Om”, for instance, means “Universe” and we can hear an echo of the universe in the sound of the mantra. We get a sense of the open and infinite nature of the universe when we listen to this sound. “Om” is a very open sound. It seems to conjure thoughts of an open space, reconnecting us with the vastness of the universe.
To say that “Om” sounds like an open space, of course, means that it has auditory composition similar to the way sound vibrates in an actual open space. The quality of the sound is a recreation of the sound of the real thing.
What does it mean to sound like the real thing? It means that the sound of the mantra and the sound of an actual open space are very similar. In other words, when we recite “Om” we recreate the vibrational qualities of an actual open space, and we do so inside the body.
It is as though we are bringing that part of nature, that vast open space of “Om”, into our own being. Not only do we recreate that open space in an auditory and physical sense, we also recreate it in the mind.
When we recite mantras, we don’t simply make sounds. We meditate on them. To meditate means to focus consciousness on a certain space. When we meditate on “Om” we focus consciousness on the mantra itself. In other words, we place our consciousness inside the sound, inside “OM”, and, in turn, inside the open space that “Om” represents.
This is the science of mantras. And it is one of humankind’s oldest healing techniques. For millions of years we have recreated the vibrational qualities of nature using the voice. Mantras simply take it further. When we meditate on those primordial sounds, we place consciousness inside the sound, healing the mind by reconnecting it with those auditory representations of the natural world.
By changing the vibrational qualities of those sounds, we change the effect the sound has on the mind. The root chakra mantra “Lam”, for instance, grounds us and creates feelings of belonging, where “Ah” creates release, helping us to let go.
This is the power of Sanskrit mantras. They are a way of recreating the vibrational qualities of real-world events, objects, or spaces in the body, and then placing consciousness inside those sounds by meditating. Simply chanting a Sanskrit mantra puts us in-tune with positive vibrational energies that heal body, mind and spirit.
In virtually every system of spirituality the world has ever known, sound has been considered a direct link between humanity and the divine. The ancient mystery schools all taught their students the use of sound as a creative and healing force.
Now, Sacred Sounds by Ted Andrews reveals how to tap into the magical and healing aspects of voice, resonance, and music. On a physical level, these techniques can be used to alleviate aches and pains, lower blood pressure, and balance hyperactivity in children. On a metaphysical level, they can be used to induce altered states of consciousness, open new levels of awareness, stimulate intuition, and increase creativity.
Sounds can heal through their vibratory energy. To understand how this works you need to understand the power of vibratory energies within your body. This book will teach you about the chakras and how energy flows through them. You’ll see what happens if that energy is blocked and learn how sound can be used to free the energy, a practice that can result in healing the physical body.
To be even more specific, you’ll learn the secrets of esoteric toning, healing method that involves vibrating certain vowel sounds. You will discover that each vowel has different pronunciations and different purposes. Thus, if you pronounce the vowel “a” as in “hay,” you can help with problems of the chest and circulation. If you pronounce it as in “cat,” you can heal respiration and mouth problems. And if you pronounce it as in “saw,” it can aid digestive problems. All of this and more is fully explained in Sacred Sounds.
Perhaps the most famous users of sound were the bards. In Sacred Sounds you will learn their history, lore, training methods, healing techniques, and more.
About the Author
Paul Harrison is a meditation teacher and the author of TheDailyMeditation.com. His passion and purpose is to bring spirituality to a million people and to help make the world a more loving, more compassionate, kinder place. Read Paul’s complete guide to the mantrasand discover the healing power of sacred sounds.

 
 
 
 



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publicado por achama às 19:40
Sábado, 01 / 06 / 19

Mind at the Centre – The Radical Liberation of My Mental World ~ Michael Grosso.

Mind at the Centre. 

The Radical Liberation of My Mental World.

By Michael Grosso  

Guest Writer for Wake Up World.

June 1st, 2019. 

 

 

 

It is a curious fact that we have successfully used our minds to penetrate profound secrets of the physical universe, but when it comes to grasping the nature of our minds, we are baffled. This is the famous mind-body problem, the ‘hard’ problem being to account for our consciousness, which is utterly unlike anything physical. The mind, it seems, has a hard time trying to understand itself.
In this essay, I describe how I evolved my view of the subject, which is deeply at odds with mainstream physicalism. Without putting a label on my view, there were two crucial steps I took, theoretical and empirical.


First, a comment on the word empirical – it comes from a Greek verb that means ‘experience’, but the modern trend has been to use it only for sense experience, which is too narrow. All kinds of experience are possible, including dreams, out-of-body states, hallucinations, visionary trances – the whole range of reported mental experiences.
Certain experiences I had were decisive in helping me form my concept of mind. Very few people are concerned with trying to understand the nature of their own minds; we all use our minds constantly but rarely reflectively. This shouldn’t surprise us. Our brains evolved to help us survive and replicate in a material world. To wonder too much at the mysteries of being could be extremely hazardous. To do so represents a study called philosophy of mind, one of a subset of problems that come under the heading of metaphysics.
The question about the nature of our minds is not only fundamental but riddled with controversy. Nor is the topic inconsequential, as I suggest in my conclusion. But here is the problem – in an age of advanced physical science, a certain default conception of mind has jelled into a state of uncritical acceptance. Although people constantly use mental terminology – the problem is on my mind, I dreamt of my dead aunt, I remember the first time we met, I am afraid to take the exam, I felt that was a beautiful piece of music, etc., etc. – the mainline view has taken the form of physicalism. According to this view, our mental life is in one way or another reducible to some set of physical conditions, especially if they are brain-based. Talk of mind for many who subscribe to physicalism is pegged as folklorish. It’s talk of something that either doesn’t exist or if it does is some kind of puzzling illusion without any real effects on anything. My instinctive response to that self-satisfied conceit: bullshit!
I first became conscious of this situation when I was in graduate school at Columbia University. I recall one day casually mentioning to a fellow student that from time to time I had psychic experiences. My friend looked at me rather wide-eyed and said: “But that’s impossible! It would imply dualism!” Evidently, it was official. I could not have had the experiences I said I had. I realised there was a choice: ignore, deny, indeed destroy my own experience or reject the mainline dogma that my fellow student had blithely repeated.
One thing I learned from this exchange: the counter-intuitive anti-mind position is entrenched in the prevailing ‘educated’ culture. It often seems necessary to have a jolting psychic encounter before one comes out and opposes the reigning dogmas. Neuroscientists who have near-death epiphanies make strong witnesses willing to come out and challenge mainstream materialism.1
After graduate school I continued to have psychic experiences that were officially forbidden, telepathic and precognitive, as well as incidents of unexplained physical events, and even some that pointed toward postmortem survival.2
All these are officially forbidden because they contradict the materialist creed; they imply the independent reality of mental occurrences and therefore perhaps of a mental world. But most outrageous is anything suggesting people survive bodily death.
The official standpoint wants us completely and totally dead.
I knew I wasn’t the only person in the world to have psychic experiences. So I met others who had been in the metaphysical twilight zone, began to read the vast literature on the subject, and got to know contemporary researchers.
All of this information and all the persons involved in this largely extra-institutional field of study altered my perception of reality. I learned to see myself in a different light. I often had dreams that I lived in a house with rooms I didn’t know I had, rooms that opened up into wild landscapes. I would often wake up feeling both uneasy and exhilarated. I was confident I had hardly begun to know myself. And here is one coup I can boast of: I learned to resist feeling nauseated when I listened to know-it-alls pontificate about the non-existence of things I knew by acquaintance.
I taught college level courses on psychic phenomena and found that virtually all my students were able to write reports – given highly specific criteria to guide them – on cases of apparent psychic performance they were able to dig up from their immediate social environment. Add the constant appearance of such phenomena as themes in movies, TV, fiction, art, and now everywhere on the Internet – and finally, and scarcely a minor matter, the whole of history, especially the so-called ‘religious’ history of humankind, is oozing at every pore with all that officially forbidden psychic, spiritual, and mystical stuff and its attendant physical weirdness. The most extraordinary case I came across was the ecstatic, Joseph of Copertino, a full-spectrum thaumaturge, and in my eyes, a neat mock-up for a postmodern Superman.3
How the massively profound and mysterious experience of the human race can be squeezed into the pint-sized intellectual apparatus of reductive physicalism, beats me. To insist on such a tyrannically constricted peep-hole into reality is a war-crime against the human spirit. The main point: my own experience and the experience of countless human beings blatantly contradict the little jail-house worldview of reductive physicalism. So much for that initial, but for me, decisive first step in talking about the nature of mind: as it should, experience trumps theoretical obsession. On now to theory.
Certain theoretical steps freed me to form a picture of mind more in tune with my experience. Ideas of William James, Irwin Schrödinger, and Carl Jung combined to get rid of an oppressive assumption. As long as I saw my mind and interior world as solely an outgrowth of my brain, my existence seemed that of a doomed outlier, a creature tainted to the core by contingency and suffering from severe causal impotence.
William James, however, offered an alternate view of what might be going on. In a lecture on immortality he gave to a Harvard audience at the end of the nineteenth century, he was faced with trying to account for a variety of human experiences that made no sense in light of the new scientific materialism, according to which everything mental must be some kind of secondary side effect of the really real stuff, the physical. James showed that we are free to assume that consciousness does not emerge from the brain at all. We may in fact assume that brains transmit but do not create consciousness. Consciousness may be a reality, or dimension of being, in and of and even for itself. Mind, not derived from anything physical, does interact with the physical. So we can grant all the mind-brain correlations of neuroscience, without assuming that mind is brain-born or brain-derived.
The idea used to illustrate this is a radio or a TV set: what is heard or seen through such machines originate from somewhere outside the machines. The machines (our brains) are detectors, transmitters, transducers of signals, energies, but from elsewhere; brains are not creators of anything and minds are not machines.
I – my mind – is affected by my body; I can also affect my body, even my brain, and it turns out that the brain is more plastic than formerly assumed. By effort and practice one’s mind can appropriate parts of the brain to reconnect and recapture a lost function. But then brain disease can impair mental function. However, evidence shows that people with impaired brains sometimes recover their mental capacities just before death. This seems to show that impaired brains suppress but do not destroy mental function and content since the latter may reappear as death disentangles mind from brain.
The big point learned from James is that although we live enmeshed with and through our brains, our personal mental life is part of a pre-existing and larger reality. The irreducibility of the mind to the brain that James’s view entails has been reiterated in a different form in recent times with talk of the so-called “hard problem” enunciated by David Chalmers. Virtually everybody nowadays agrees that the reduction of consciousness to the physical is not even remotely conceivable.
Now to a big idea. It seemed perfectly reasonable to assume that consciousness, if not brain-derived, is then a given, a basic part of the basic furniture of being. As far as the mainline view, with a little help from James, we have just turned it upside down. Instead of reducing and eviscerating the substance of mind, we have assigned it a much wider and more fundamental place in nature.
There’s a second move I made toward the radical liberation of my mental life. Schrödinger, one of the founders of quantum mechanics, declared that mind is and can only be numerically one. There is nowhere in the world of mind that you can carve out pieces so as to make mind plural, as you could a sheet of paper or a carbon atom. This doctrine of the one mind, which inspired Schrödinger, can be traced back to the Hindu Upanishads,
The one mind that is filtered through my brain is bound to create the illusion of isolation and separateness. We then naturally identify with our bodies and unique personal perspectives, so the differences between you and me are real enough. And yet, the more deeply we enter ourselves, the more we merge toward the oneness of our humanity that lies in our common consciousness. Simply as a practical point I would say: The way toward the oneness of humanity is not by forcing uniformity but by not fixating on our uniqueness. We can celebrate diversity without neglecting the underlying oneness of spirit.
Another teacher that helped free me to place mind at the centre of my worldview was C. G. Jung. According to Jung, we live from moment to moment and from first to last in a psychical world of images. The stream of interweaving mental and bodily imagery that we experience, punctuated by episodes of more but different kinds of dream imagery, is our existential milieu. There is no exit from this infinitely complex and nuanced world of subjectivity. Jung’s psychical idealism in which the psyche is composed of images is literally where it’s at. It’s impossible to exit from our subjectivity. This, however, does not imply solipsism. In fact, it suggests a much wider range of communication potential. According to the physicalist, however, we have no deep communal mental or spiritual roots; we are separate bodies driven wholly and solely to consume and replicate.
Thanks to my own experience, and helped by fellow travellers, I fought my way free from the suffocating worldview that would have imposed itself on me, if I had let it. Aware now of the primal status of my inner reality, of its numerical oneness in Schrödinger’s Upanishadic sense, and of its self-existence and pervasiveness in nature, I’m in a better place than I began, with the albatross of physicalism off my back. Once we expand our concept of mind, the range of the possible increases exponentially. The idea is not just to think this but to embrace it as we embrace somebody we love.
I want to discuss two big ideas in relation to this expanded concept of mind. The first is the question of life after death, a perennial belief or at least hope of humankind. No doubt that if the prevailing view of mind as some blurry side-effect of living brains is correct, afterlife or immortality talk would have to sputter to a stop. My story is not quite so grim. I can at least report that a large body of evidence exists suggesting that some people survive death with their personalities intact.4 The vast majority of competent scientists and generally educated people are ignorant of this evidence, and seem to lack the curiosity (or the courage) to look into it with an open mind.
I will make one specific point about the idea of consciousness after death. If physicalism were true, we’d have to say no to life after death. But physicalism is false, as anyone with a mind can prove with thoughtful self-scrutiny. So the question remains open. If the model suggested here is true, and consciousness does not ‘emerge’ from the brain – if in short the brain does not create but transmit consciousness – then brain-death would not entail consciousness-death. This move will not guarantee there is a heaven. But the scene has shifted to a sunnier living-room, a room with bay windows that look out upon what seems a magical and enticing forest. Consciousness after bodily death assumes a new mantle of possibility. In light of the evidence collected by researchers, a country of new thought awaits explorers with honest minds and rich hearts.
Given the premise of a primary mental reality, as put forth here, there is another big issue related to rejection of the mainstream view of mind. In the world traditions, besides the idea of life after death, we find ideas of divine agencies – of spirits, angels, demons, gods, goddesses, and so forth. The so-called new atheists have tried to demolish religion, but the critique is shallow, intolerant and too sweeping. They mostly have nothing to say of interest about the core spiritual beliefs that revolve around the mystical experiences of religion.
Expansion of the concept of mind as one and transpersonal, based on our discussion of James, Schrödinger, and Jung, helps us understand how certain religious ideas might arise: for example, the belief in agencies listed above, along with the belief that humans can interact with these higher ones, however named or described. Different cultures and individuals perennially engage the transcendent mind we have described, always in diverse ways, using diverse vocabularies, rites and myths. While happily granting all this, we also assume there is the transcendent one mind, the one underlying consciousness that seeps into our experience through our uniquely conditioned brains and cultures. This too is real and may be thought of as the matrix of all transcendent experience.
In short, while materialists are forced to condemn the whole of ‘religion’ as nonsensical and pernicious, once we acknowledge the reality of transcendent mind, we can appreciate the positive content of all the religions. But we can – must – also carry on a critique of the violently stupid and anti-human offshoots of religious psychopathy.
I think that a good deal of anti-religionism can be as narrow and destructive as the warped religionism the critics love to attack. This leads to my final thought regarding my evolution toward this highly expanded (and radically democratic) view of mind. My views are broadly shared by a significant portion of scholars and thinkers, living and dead. But at this point we are a minority, a voice in the wilderness of self-destructing neo-liberalism,5 and at a time when physicalist metaphysics and practical materialist ideologies are triumphant almost everywhere on the planet.
To take a single but revealing example, consider the amount of money the US invests in its military budget. Of the $1.11 trillion dollars of federal discretionary spending, the US in 2015 consumed 54% or $598.5 billion dollars on the military budget, equal to the next seven largest military budgets, China, Saudi Arabia, etc. Now here is my strange-sounding question: How much of the discretionary spending goes to research on what happens to people after we kill them? The answer, of course, is nothing at all. More than half the national treasure is spent on producing and sustaining an unprecedented world-dominating military machine, with tentacles in the 800 bases planted all over the planet.
This may be an odd way to point out how our civilisation operates, but it’s only one example of how materialist values are acted out to the detriment of life everywhere. What’s clear is that the default option is military not diplomatic, force rather than persuasion. Another example is the way the pharmaceutical industries are edging talk (and therefore mental) therapy out of existence.6 Our entire capitalist-consumerist economy privileges materialist values such as limitless profit and gratification of appetite over justice and self-mastery. Materialism today is not just a philosophical position. It is an attitude, a disposition – a cancer metastasizing in human society. It needs to be not just intellectually refuted but excised from the entrails of a morally corrupt culture.
Footnotes:
1. See, for example, Eben Alexander’s challenging Proof of Heaven (2012) and Marjorie Woolacott’s equally compelling Infinite Awareness (2015), both neuroscientists with experiences that helped them realise they were misled by their mainstream teachers in the field of medicine, as I was at first misled by the mainstream current of thought.
2. See, Soulmaking (1997), also consciousnessunbound.blogspot.com
3. The Man Who Could Fly: St. Joseph of Copertino and the Mystery of Levitation (2016)
4. The literature on this is vast but the reader might begin with Irreducible Mind (2007), Eds. Ed Kelly, Emily Kelly.
5. See Noam Chomsky, Chris Hedges, Naomi Klein, Abbe Martin, etc. much that is instructive is available online, especially YouTube.
6. See Peter Goetsche’s Deadly Medicines and Organized Crime: How Big Pharma Has Corrupted Healthcare (2013).
About the author:
Michael Grosso is an independent scholar and artist, studied classics and got his doctorate in philosophy from Columbia University. His current preoccupations are consciousness studies, extreme psychophysical phenomena, and the creation of a new worldview. His books include The Final Choice, Frontiers of the Soul, Soulmaking: Uncommon Paths to Self-Understanding, The Millennium Myth; and most recent The Man Who Could Fly: St. Joseph of Copertino and the Mystery of Levitation. Grosso is on the Board of Directors of the American Philosophical Practitioner’s Association (APPA). His blog is consciousnessunbound.blogspot.com.
This exclusive article first appeared in New Dawn Special Issue V10N4 and is reproduced here by permission of the publisher. In May 2019, New Dawn magazine celebrated 28 years of publishing cutting edge, original articles on everything from censored history, cover-ups and conspiracies, to the paranormal and the search for meaning and purpose. Ancient Wisdom, New Thinking – check us out at www.newdawnmagazine.com.
 



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publicado por achama às 00:01
A Luz está a revelar a Verdade, e esta libertar-nos-á! -Só é real o AMOR Incondicional. -Quando o Amor superar o amor pelo poder, o mundo conhecerá a Paz; Jimi Hendrix. -Somos almas a ter uma experiência humana!

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