Possible Psychological Evolution of the Human Species

[msfreeh]

http://www.eightmartinis.com/home" onclick="window.open(this.href);return false;

[msfreeh]

Arigo: Brazil's Surgeon of the Rusty Knife - YouTube

http://m.youtube.com/watch?v=4BX6WTL88j4" onclick="window.open(this.href);return false;



Jan 20, 2013 · DO NOT TRY THIS AT HOME FOLKS! The true story of Arigo, a Brazilian healer who cured thousands of people, never accepted any money for his work, but was ...

[msfreeh]

keshefoundation - YouTube
m.youtube.com/user/keshefoundation
The Keshe Foundation is an independent non-profit and non-religious organization founded by nuclear engineer M.T. Keshe aiming to bring about new scientific ...



also see


http://www.keshefoundation.org/webshop/ ... view/5/114" onclick="window.open(this.href);return false;

[msfreeh]

Henry David Thoreau quotes:
Rather than love, than money, than fame, give me truth.

Henry David Thoreau quotes:
Is a democracy, such as we know it, the last improvement possible in government? Is it not possible to take a step further towards recognizing and organizing the rights of man? There will never be a really free and enlightened State until the State comes to recognize the individual as a higher and independent power, from which all its own power and authority are derived, and treats him accordingly. I please myself with imagining a State at least which can afford to be just to all men, and to treat the individual with respect as a neighbor; which even would not think it inconsistent with its own repose if a few were to live aloof from it, not meddling with it, nor embraced by it, who fulfilled all the duties of neighbors and fellow-men. A State which bore this kind of fruit, and suffered it to drop off as fast as it ripened, would prepare the way for a still more perfect and glorious State, which also I have imagined, but not yet anywhere seen.

Henry David Thoreau quotes:
The fate of the country does not depend on how you vote at the polls -- the worst man is as strong as the best at that game; it does not depend on what kind of paper you drop into the ballot-box once a year, but on what kind of man you drop from your chamber into the street every morning.

Henry David Thoreau quotes:
I came into this world, not chiefly to make this a good place to live in, but to live in it, be it good or bad.

Henry David Thoreau quotes:
The mass of men lead lives of quiet desperation. What is called resignation is confirmed desperation.

Henry David Thoreau quotes:
If a thousand men were not to pay their tax-bills this year, that would not be a violent and bloody measure, as it would be to pay them, and enable the State to commit violence and shed innocent blood. This is, in fact, the definition of a peaceable revolution, if any such is possible.

Henry David Thoreau quotes:
That man is richest whose pleasures are cheapest.

Henry David Thoreau quotes:
Somehow strangely the vice of men gets well represented and protected but their virtue has none to plead its cause -- nor any charter of immunities and rights.

Henry David Thoreau quotes:
Unjust laws exist: shall we be content to obey them, or shall we endeavor to amend them, and obey them until we have succeeded, or shall we transgress them at once?

Henry David Thoreau quotes:
Others -- as most legislators, politicians, lawyers, ministers, and office-holders -- serve the state chiefly with their heads; and, as they rarely make any moral distinctions, they are as likely to serve the devil, without intending it, as God. A very few -- as heroes, patriots, martyrs, reformers in the great sense, and men -- serve the state with their consciences also, and so necessarily resist it for the most part ...

Henry David Thoreau quotes:
Under a government which imprisons any unjustly, the true place for a just man is also a prison ... the only house in a slave State in which a free man can abide with honor.

Henry David Thoreau quotes:
Every generation laughs at the old fashions, but follows religiously the new.

Henry David Thoreau quotes:
I heartily accept the motto, 'That government is best which governs least'; and I should like to see it acted up to more rapidly and systematically. Carried out, it finally amounts to this, which also I believe -- 'That government is best which governs not at all'; and when men are prepared for it, that will be the kind of government which the will have.

Henry David Thoreau quotes:
If you see a man approaching you with the obvious intent of doing you good, you should run for your life.

Henry David Thoreau quotes:
Trade and commerce, if they were not made of Indian rubber, would never manage to bounce over the obstacles which legislators are continually putting in their way.

Henry David Thoreau quotes:
Let us settle ourselves, and work and wedge our feet downward through the mud and slush of opinion, and prejudice and tradition, and delusion, and appearance, that alluvion which covers the globe... till we come to the hard bottom of rocks in place, which we can call reality.

Henry David Thoreau quotes:
Things do not change, we change.

Henry David Thoreau quotes:
Wherever you may seek solitude, men will ferret you out and compel you to belong to their desperate company of oddfellows.

Henry David Thoreau quotes:
To speak practically and as a citizen, unlike those who call themselves no-government men, I ask for, not at once no government, but at once a better government. Let every man make known what kind of government would command his respect, and that will be one step toward obtaining it. After all, the practical reason why, when the power is once in the hands of the people, a majority are permitted, and for a long period continue, to rule, is not because they are most likely to be in the right, nor because this seems fairest to the minority, but because they are physically the strongest. But a government in which the majority rule in all cases cannot be based on justice, even as far as men understand it. Can there not be a government in which majorities do not virtually decide right and wrong, but conscience? -- in which majorities decide only those questions to which the rule of expediency is applicable? Must the citizen ever for a moment, or in the least degree, resign his conscience to the legislator? Why has every man a conscience, then? I think that we should be men first, and subjects afterward. It is not desirable to cultivate a respect for the law, so much as for the right. The only obligation which I have a right to assume is to do at any time what I think right. It is truly enough said that a corporation has no conscience; but a corporation of conscientious men is a corporation with a conscience. Law never made men a whit more just; and, by means of their respect for it, even the well-disposed are daily made the agents of injustice.

Henry David Thoreau quotes:
Any fool can make a rule, and any fool will mind it.

Henry David Thoreau quotes:
The law will never make men free; it is men who have got to make the law free.

Henry David Thoreau quotes:
A wise man will not leave the right to the mercy of chance, nor wish it to prevail through the power of the majority. There is but little virtue in the action of masses of men. When the majority shall at length vote for the abolition of slavery, it will be because they are indifferent to slavery, or because there is but little slavery left to be abolished by their vote. They will then be the only slaves. Only his vote can hasten the abolition of slavery who asserts his own freedom by his vote.

Henry David Thoreau quotes:
To be awake is to be alive.

Henry David Thoreau quotes:
Gardening is civil and social, but it wants the vigor and freedom of the forest and the outlaw.

Henry David Thoreau quotes:
I make my own time. I make my own terms. I cannot see how God or Nature can ever get the start of me.

Henry David Thoreau quotes:
What is the use of a house if you haven't got a tolerable planet to put it on?

Henry David Thoreau quotes:
The universe seems bankrupt as soon as we begin to discuss the characters of individuals.

[msfreeh]

One of the people who had a profound influence
on opening my doors of perception

http://www.myss.com/free-resources/" onclick="window.open(this.href);return false;

[msfreeh]

Quotes by Caroline Myss | Awaken
http://www.awaken.com/2012/11/quotes-by-caroline-myss/" onclick="window.open(this.href);return false;
Nov 19, 2012 - Quotes by Caroline Myss ... “We are reluctant to live outside tribal rules because we are afraid of getting kicked out of the tribe. ..... YouTube.

[msfreeh]

Remote viewing.
I never leave home without it.....


http://farsight.org/" onclick="window.open(this.href);return false;

[msfreeh]

Bonus read


http://www.theguardian.com/world/2015/n ... lic-church" onclick="window.open(this.href);return false;

Pope Francis says church leaders can’t 'lead life of a pharaoh’

Pontiff makes apparent jibe at cardinals as he warns Catholic church against hypocrisy on poor and homeless
Pope Francis in St Peter’s Square, Rome
Pope Francis during his weekly general audience in St Peter’s Square, Rome, on Wednesday. Photograph: Giuseppe Ciccia/Demotix/Corbis

Stephanie Kirchgaessner in Rome

Friday 6 November 2015 08.40 EST
Last modified on Friday 6 November 2015 18.47 EST



Pope Francis has warned the Roman Catholic church against hypocrisy on the issue of poverty, saying it was impossible to speak about the poor and the homeless and yet lead the “life of a pharaoh”.

The comments were made in an interview with Straatnieuws, a Dutch newspaper published by homeless people. The Vatican has been forced on the defensive after the publication of two books exposing greed and financial mismanagement at the heart of the church. The remarks appear to be a not-so-subtle jibe by Francis directed at his cardinals.

“The church must speak with the truth and also with testimony, the testimony of the poor. If a believer speaks about poverty or about the homeless, and leads the life of a pharaoh, this can’t be done,” he told the newspaper.
'Vatileaks' scandal a 'battle between good and evil' in the Catholic church
Read more

A separate report by Andrea Tornielli, a veteran Vatican reporter at the Italian newspaper La Stampa, who is working on a book with the pope to be released next year, said Francis was ready to take on the management of Vatican real estate, including apartments that have allegedly been undervalued by the agency that manages the properties.

“It will change,” an unnamed source told Tornielli, signalling what could prove to be a messy new fight within the Vatican.

In his interview with the Dutch newspaper, Francis said in response to a question about the church’s approach to poverty that Jesus had come into the world “homeless and poor”, and that the church believed every person had the right to three things: work, a home and land.
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But just how much land, and what kind of house, seems to be up for interpretation within the church. While Francis has eschewed some of the perks offered to the spiritual leader of the Catholic church – he lives in a modest apartment in the Vatican residence – many of his cardinals have opted for lavish homes in the heart of Vatican City.

According to two books published this week that examine cardinals’ lifestyles, many live in apartments that are much larger than Francis’s 50 sq metre home. Those enjoying the largest abodes – paid for by the Vatican – include the American cardinals Raymond Burke (417 sq metres) and William Joseph Levada (524 sq metres).

The Vatican has not denied any of the more explosive details contained in the books by the Italian journalists by Emiliano Fittipaldi and Gianluigi Nuzzi, including one about a monsignor who in 2012 allegedly decided to knock down a wall separating his flat from his elderly neighbour’s while the neighbour was ill and in hospital. Monsignor Giuseppe Sciacca, who was a senior Vatican City administrator at the time and was later demoted by Francis, even had his neighbour’s belongings packed into boxes.

Nuzzi’s book reveals that there was so much concern about financial irregularities within the office that investigates candidates for sainthood that it had itsbank accounts temporarily frozen.
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The cost of investigating a possible saint is about €500,000 (£360,000), according to Nuzzi’s book, due to the allegedly painstaking work done by theologians and researchers who examine a candidate’s life and miracles required for sainthood. But when a watchdog committee created by Francis asked the sainthood office to report detailed financial statements of its expenses, the office allegedly came up empty-handed despite spending tens of millions of euros.

Two members of the pope’s financial watchdog committee were arrested by Vatican authorities this week, days before the two books were released, on charges that they leaked secret documents to the authors of the exposés. According to Tornielli, the pope has said he feels bitter about the alleged betrayal by the two former employees, but does not believe they were acting in a conspiracy against him.

“I am a believer and I know that sin is always within us. And there is always human greed, the lack of solidarity, selfishness, which create poverty. For this reason, it seems to me a little difficult to imagine a world without poverty ... But we must

[msfreeh]

In 1961 the Massachusetts prison in Concord
gave LSD to a small group of inmates......



http://druglibrary.org/schaffer/lsd/leary2.htm" onclick="window.open(this.href);return false;

A New Behavior Change Program Using Psilocybin
TIMOTHY LEARY, RALPH METZNER, MADISON PRESNELL,
GUNTHER WEIL, RALPH SCHWITZGEBEL, AND SARAH KINNE [1]
Psychotherapy Vol. 2, No. 2, July, 1965, pp. 61-72


This paper describes the procedure and results of a new kind of behavior change or rehabilitation program The methods used here may have applications to a wide range of settings in the field of rehabilitation or behavior change.
The program aims to produce such changes in prisoners' ways of thinking and living as will enable them to stay out of prison once they are: released. It is well known that our contemporary prison systems do not perform this function (usually called "reforming" the criminal). Fifty to seventy percent of offenders paroled or released return within a 5-year period, with a nationwide average of 67% (Mattick, 1960) .
Many attempts have been made to develop treatment programs which would better serve the purpose of "reform" or "rehabilitation."
Our program may be summarized as follows:

(1) It is a collaborative group program; we avoid as much as possible the traditional doctor-patient, researcher-subject, or professional-client roles.

(2) The program is relatively short and emphasizes the crucial importance of certain far-reaching "insight" experiences (produced by consciousness-altering drugs).

(3) The program has a built in evaluation procedure. Records of changes serve as feedback for the group members and to communicate the activities of the group to other research workers.


The program does not require expensive professional personnel. It does require persons (usually non-professionals possessing a certain egalitarian wisdom) who are experienced in the procedures we have developed.
Although the particular combination of methods used in this program is new, some of the methods have been used successfully by others within institutional settings. Stürup (1957) has developed a group "total treatment" program for criminals, involving insight experience, self-help in changing patterns of interaction and the concept of the "chain-reaction" by which groups are encouraged to further their own learning and progress. The Highfields project, which uses "guided group interaction" to provide insight and assumes that increased responsibility makes for change, is also similar in many respects (McCorkle et al., 1958). Feedback and self-evaluation) by the group has been discussed by Jenkins (1948). Most writers on group treatment have agreed that the learning and change takes place through observation and understanding of "here-and-now" experience and behavior. The group behavior which serves as the focus around which the learning takes place may be role-playing (Levit and Jennings, 1960) or psychodrama (Moreno, 1959); or it may be some set of stimuli brought in from the outside, such as a problem or a case-history (Slater, 1961). In our case, the group experience around which the therapeutic process is constructed is the shared insight experienced by psilocybin.[2]
Although psilocybin per se has only rarely been used in therapy (e.g. Duché and Laut, 1961) other drugs from the same group such as LSD-25 have of course been widely used as adjuncts to therapy (e.g. Abrahamson, 1955; Cutner, 1959; Sandison, 1954). More recently Tenenbaum (1961) also reports the use of LSD with criminal offenders in a prison setting.
The halfway house for parolees is also an integral part of our program. There have been many attempts to establish such transitional institutions, based on the principle of support coming from others who have shared similar experiences. The St. Dismas Home in St. Louis for ex-convicts, the Synanon, Inc. group in California for ex-addicts, and especially Alcoholics Anonymous are some of the better known examples.


PROCEDURES
This program was carried out in the Massachusetts Correctional Institution, Concord, a maximum security prison for younger offenders, between February, 1961, and January, 1963. Concord's daily average population in 1959 was 395, the average are is around 21 or 22. During 1959, 67% of the 247 men committed were recidivists, i.e., had served former commitments, mostly in county jails or juvenile institutions.
The program as now developed through pilot studies, and continual revision and improvement over the period of a year may be divided into five stages: selection, testing, change program, pre-parole period and parole. In describing the stages we will distinguish between what we actually did and what we would now do, having learned from our mistakes.
Stage 1: Selection. Candidates for the program were selected by the prison parole officer according to the following criteria: (1) they were eligible for parole in three to five months' time; (2) they had not had more than one previous parole violation.
We now add a third criterion: we don't accept inmates who will be paroled out of state because of the difficulty of keeping adequate follow-up records. The group thus selected is interviewed by a clinical psychologist and. a psychiatrist jointly, the program is explained and volunteers are accepted. Of the 40 men interviewed 2 refused and 6 did not complete the program for technical reasons. Thus only 32 men are involved in the final evaluation.
During our pilot studies we also accepted inmates from sources other than the parole officer. Three were referred by the prison psychiatrist. One was accepted because of his interest in the project. These were older men with longer records and longer sentences.
We now feel that it is wiser to adhere strictly to the criteria developed because otherwise the project becomes involved with power struggles in the institution which may cause tension in the groups. Also, older inmates serving long sentences pursue somewhat different objectives in the group than men who are about to be paroled. These different goals need not conflict but they are distinct: a young offender at Concord is most likely to concern himself with post-release adjustment to life outside. An older offender serving a 15-20 year sentence is more likely to be trying to find ways of adjusting to prison life.
It should be noted that the participants are not necessarily men who have sought help for "psychological" problems. Simultaneous individual therapy for participants in the group program may be a valuable complement. However, the group program, with its emphasis on collaborative ways of self-help, provides a behavior change setting for many men who would refuse to seek help within the traditional psychiatric framework.
We have experimented with different sizes of groups, five to ten inmates with three psychologists. Large groups are too unwieldy. For the major experiment the groups consisted of three new inmates, one psychologist and one additional inmate who had already participated in the program once.
Stage 2: Testing and feedback. After an initial discussion meeting the inmates take a battery of personality tests consisting of the MMPI (Minnesota Multiphasic Personality Inventory), the CPI (California Psychological Inventory), the Maher Sentence Completion Test (Watt & Maher, 1958), designed especially to measure cynicism in prisoners, and a TAT (Thematic Apperception Test) constructed especially to measure a variety of motives.
Then follow three to four discussion meetings (twice a week). Test results are "fedback" and personal situations are reviewed. The group is told about the possible experiences with psilocybin and encouraged, on the basis of their test results and the information on psilocybin, to plan and initiate their own individual personality change programs. This may take the form of statements such as "I want to understand what drinking means to me" or "I want to try and reduce my paranoid suspicions." We have found, however, that the first time a person takes psilocybin most can be learned by not imposing any plans or pre-conceived interpretation on the experience. Thus, goal-setting becomes more important for second or third experiences. Group leaders carefully avoid imposing their expectation. They emphasize the wide variety of different individual experiences that can be had. Any planning must come from the subject himself.
Stage 3: Change program. The group meets for an all-day session in a room in the prison hospital and takes psilocybin. The main effects of the drug usually last about 3-4 hours but the group stays together all day for support and discussion.
During the session, the atmosphere is relaxed and permissive. Beds are provided for subjects to lie down if they wish, music is also available, the session is not interrupted by visitors or guards. No interpretations are made, although the more experienced group members are always ready to handle panic or paranoia by providing a warm, supportive "reality" orientation. To do this, it is necessary that the group leaders have experienced the effects at some time since they would otherwise be incapable of understanding the reactions the members of the group are having. We have experimented with different dosages and now usually start with 20 or 30 mg., and in subsequent sessions increase up to 50 or 70 mg. Large dosages should only be taken by an experienced subject in a very secure situation, since they can be quite shattering. The prison psychiatrist is always in attendance during the session to handle any adverse physical reactions, although we have never had any except transient minor nausea and headache. In order to minimize suspicion on the part of the inmates and to increase the sense of collaborative trust, we have found it advisable for one of the group leaders to take a small amount of the drug (5-10 mg.) in initial sessions.
After the session, a series of three to four discussion meetings is held, during which subjects work through their experiences, compare, analyze and try to integrate into everyday life what they have learned. Then follows a second all-day session with psilocybin and further discussion meetings.
Our program in the major study consisted of 6 weeks of bi-weekly meetings, with two psilocybin sessions.[3] However, there is some evidence that a longer (perhaps 8-week) program with at least three psilocybin sessions would be better. Partly this is because the first session tends to be minimal in terms of learning since subjects often spend a major portion of the day fighting the experience off. Only when confidence in the experience and in the group is established, through this first experience, does real learning begin.
After the final discussion meetings the men are re-tested with the same battery of tests and the results again fed back.
Stage 4: Pre-parole period. Around this time most of the men come up before the parole board and will either be given a date or deferred. If they are paroled, they move into a special pre-parole group. In this group they discuss the nature of parole, employment opportunities, difficulties and legal problems they may have. We provide whatever help we realistically can. We have been aided in this by graduate students from Harvard University who work in Concord as part of their training in clinical psychology. Psychologists may meet individually with inmates to work out anticipated special problems. The rationale underlying these procedures is to minimize abruptness, shock and difficulty in adjusting to non-prison life.
Those men who are not paroled but have been through the program participate as assistant group leaders in one of the next groups. This serves both to increase inmate collaboration and responsibility and to maintain contact with all our participants.
Stage 5: Parole. This phase of our program was never fully developed. We now realize that it is necessary to set up a halfway house where members of the project can meet regularly and discuss mutual problems along Alcoholic Anonymous lines. For. practical and material reasons we were limited to irregular individual contacts with group members In making such contacts we have found it necessary to "set the limits" of our contract rather widely . Thus most ex- convicts will not come to a middle-class institution like a university unless highly motivated. The only alternative is for the group leader to seek out the men in the community, e.g., in bars or homes, sometimes at unusual hours, as the need arises.


RATIONALE OF THIS PROGRAM
The guiding principles underlying this program are that the problem of changing behavior is not one of "curing" and "illness." Our approach is outside of a medical framework (cf. Leary, 1961), and more in line with an existential approach. We assume that self-defeating behavior patterns (such as recidivism) can be overcome by recognizing the game-quality of conduct (Szasz, 1960). A "game" is any learned behavior sequence with roles, rules, rituals, values, specialized languages and limited goals. Self-defeating games are maintained largely through inability to recognize the features and rules of the game one is involved in, and through inability to detach the self from its actions; they are maintained further through lack of instrumental capacity (power, knowledge) to carry out one's preferred games successfully. Helplessness is the key obstacle to efficient game performance.
Thus many of our procedures are designed to reduce helplessness. Relationships which imply or emphasize power differences are avoided as much as possible. Decisions are made collaboratively by all group members whenever possible. Any knowledge or resources the group leaders have are shared with the group members. This is the rationale for feedback of the test results and interpretations. Maximum responsibility for his own change processes is given to each prisoner. He is encouraged to practice new games and given the help of whatever resources we have.
New interpersonal or behavioral games can only be acquired in shared time and space. In the field of criminology this principle was formulated in the "differential association theory" of Sutherland (1955). Prisoners learn their games from the two groups that share most time and space with them, viz. other prisoners and guards. No middle-class role-relationship could possibly compete with or counteract that influence. Goffman (1957) has made a similar point with reference to the role of attendants in mental hospitals. Therefore we have stressed the importance of mutual collaborative problem-solving at all stages of the program.
The role of the drug experience. The drug used in this project, psilocybin, is a synthetic derivative of Psilocybe mexicana, the "Sacred Mushroom" of Mexico. It was discovered by R. Gordon Wasson in 1954 and synthesized by A. Hofmann of the Sandoz Laboratories in Basel, Switzerland, and is classified with the group of drugs variously known as "hallucinogenic," "psychotomimetic" or "consciousness-expanding"—a croup that also includes mescaline and LSD-25.
We have found that in a benign, supportive setting and with a favorable set, psilocybin can produce a state of dissociation or detachment from the roles and games of everyday interaction(cf. Leary, Litwin, and Metzner, 1963) . This detachment, or temporary suspension of defenses, can provide insight and perspective about repetitive behavior or thought patterns and open up the way for the construction of alternatives. If the defenses are abandoned in a non-anxiety provoking situation, the experience also serves to establish a quite profound level of trust and communication between members of the group.
If the situation is such that suspicion or fear are aroused then the drug experience will only lead to an intensification of defensive manoeuvres. This often happens the first time the group takes the drug and hence it is important to prepare each group member intensively for what he may experience. Subjects who are caught by surprise and become afraid of the effects will attempt to fight the experience e.g., by becoming hypochondriacal about physiological changes, or by obsessive talking, writing or moving around, or by paranoid accusations against the group leaders or against people present who have not taken the drug.
This is why previous experience with drug is important. An inexperienced person is likely to communicate his own anxiety about the reaction. The group should be, to quote Gerald Heard (1959), ". . .concerned but not anxious, interested but not engrossed, diagnostic but not critical, aware of the seriousness and confidential value of what is being conveyed and all the more incapable of coldness or shock, aloofness or dismay. . . Any sense of fear or alienness means that the root danger and origin of all breakdown, i.e., separation is present."
During the main effects of the drug, which start about half an hour after ingestion and last 3-4 hours, a minimum of interpretative or analysis is done; participants are best left free to explore whatever material comes up, whether it be entirely personal or involve interpersonal issues with other group members. Afterwards, when ordinary reality relations have been re-established, there is generally a very fruitful period for discussion and review. (See Handbook on the Therapeutic Use of LSD by Blewett and Chwelos, 1959.)
Psilocybin has the advantages over LSD and mescaline of (a) being relatively short-lasting and (b) involving minimal somatic side-effects.
Two special problems: (1) the two or three days after an intense insight-producing drug experience can be quite painful and depressing as the subject attempts usually with some difficulty to integrate the enormous quantity of material into his habitual life-patterns. Hence group support, exchange of experience and discussion is particularly important at this time. (2) The second problem is that vita group psilocybin experiences that are repeated there is a danger for certain persons to attempt to use the experience to maintain or improve their "games" rather than to see through them. This can express itself in narcissistic preoccupation with one's own "profound" experiences and a certain superior aloofness towards other less experienced group members. This is exemplified in the case of S., described below (see Section V), who in one session repeatedly demanded more of the drug and when it was refused became irritated and withdrawn. It should be the role of one of the other group members or of the leader to point out in a calm, non-critical way whenever a person gets caught in an ego-enhancing pattern for its own sake. Such selfishness tends to obstruct the progress of a really therapeutic and enlightening experience.


TWO EXAMPLES
The Case of J. J. is a 28-year old Negro who was serving a 5-year sentence for robbery. (6 prior arrests of which 5 were for dunkenness.) He attended a school for retarded children till the age of 17.
The group leader reported that from the start "J's behavior in the group was cooperative and interested. Although he did not talk a lot he followed the group program very closely." During the first psilocybin session he experienced feelings of confusion and isolation. In his report he wrote: " I kept saying to myself in thought—where do you belong?" Through discussions afterwards he gained some insight into his experience and his relationship. The second experience, in the same group of 4 men as before, was much more intense and emotional, with hallucinations of colors, of positive and frightening scenes; it apparently stimulated him to do some thinking about his life.
A few weeks later J. was released on parole. His employer was quite satisfied with his work. At the time of the follow-up evaluation there had been no arrests of J. since his release from prison two years earlier and no indications of criminal involvements.
The Case of S. S. was a 48-year old white man who was serving time on charges of being a common and notorious thief, forgery, larceny and escape. He had a prior history of 30 arrests, the first one being at the age of 12. The offenses were mostly drunkenness (9) and thefts of small amounts of money by the use of bad checks. He had served eleven prior commitments with a total time of fourteen years in prison.
On the initial tests S. presented the classic picture of a "hardened inmate." The Pd and Ma scales on the MMPI were both elevated—the well-known profile of acting-out criminals.
During the first psilocybin session, S. was suspicious and attempted to control and suppress the changes that were occurring partly due to a competitive situation with another inmate.
For the second session in the same group, he was given a larger close (40 mg.) since he was a very heavily-built individual. Out of the shell of the hardened criminal emerged a sensitive, lonely, child-like human being. "At the time of the peak of the drug's effect I had a terrific feeling of sadness and loneliness, and a feeling of great remorse of the wasted years.... It seemed to me that I was crying inside of me and a feeling as if tears were washing everything away. And I was hollow inside. with just an outer shell standing there watching time stand still."
He continued in a second group as assistant group leader. With a group of three younger inmates it was possible for him to assume a role of responsible and encouraging leadership. In the two sessions with this group he was able to experience and explore certain more alien and unacceptable aspects of his personality. In one it was the fear of death which he envisioned in the form of a summoning figure; in the other it was his own selfishness (in demanding drugs). After both experiences he reported feeling very detached from prison life, uninterested in gambling or even talking to anyone except those in his group.
In describing the influence of the project experience on his life, S. wrote: ". . . before taking this drug my thinking always seemed to travel in the same circles, drinking, gambling, money and women and sex as easy and I guess a fast life ....Now my thoughts are troubled and at times quite confusing, but they are all of an honest nature, and of wondering. I know what I want to be and I am sincere in my mind when I say I will try very hard to make it so. I also know that the mushroom drug, in group discussions, and tests, the group therapy is most important. Because there is then also an opening of the mind, and you also get a better understanding of yourself and also the people who are in your group. You feel more free to say and discuss things, which you generally do not do."
He was discharged some weeks later, unexpectedly released from several outstanding warrants and was rather disoriented by the sudden change. However, he obtained a job with a construction company, he worked ten to thirteen hours a day and one month later was promoted to assistant foreman of a small crew. He and two friends subsequently started an auto body paint shop. A few months later he became assistant cook in a large restaurant. Two years later he was still out of prison and working successfully.
Evaluation: Our evaluation research was designed as follows. After a series of pilot group experiences involving a total of nine inmates, the main treatment group of 12 men was run through the program from September to October, 1961. The men met in 4 groups of 3 inmates each, with one psychologist and one inmate from the pilot groups serving as group leaders. A control group of ten men was given the pre- and post-tests at the same time as the treatment group, but did not have any other contact with the program. After the first six-week program they then became the second experimental group, with members of the first group serving as assistant leaders.

The Design Diagrammatically: TESTS SIX WEEKS TESTS SIX WEEKS TESTS
Experimental Group I TREATMENT II — —
Control group I NOTHING II TREATMENT III


The actual results will be presented separately for the three sets for data—personality tests, behavior ratings and return rates.
A. Personality Tests. Table I shows the MMPI scores from pre- and post-tests for the pilot and experimental groups. It should be remembered that the schedule and time-period intervening between pre- and post-tests for the pilot subjects was somewhat longer and more variable than for the experimental subjects. The number of subjects involved in the analysis is less than the total sample owing to incomplete test-protocols or subject dropout. All means are based on T-scores, except for the ego-strength scale, which is based on raw scores. It will be seen that although on several of the scales (D, Pd. Sc, Ma) there are changes in the expected direction, these are not significant. The drop in the psychopathic deviate scale is almost significant at the .05 level. The significant decreases in the two validity scales (L and F) indicate that subjects are less likely to put on a good front or answering at random after the treatment program.
Table II shows the MMPI scores for the Control group before the control period (I), at the end of the control period and before treatment (II), and after treatment (III). Three comparisons were made, all using Wilcoxon signed-rank tests and 2-tailed probability levels. Comparing I and II no difference was predicted and none was found. Comparing the changes from I to II with the changes from II to III it was predicted the latter would be greater. However, the differences were not significant on any of the scales. It will be noted that on several of the scales (Hy, Pd. Pt. Sc) there is a U-shaped trend, with a tendency for scale scores to rise on the third testing after the treatment. This might reflect some peculiar effects due to repeated testing. The fact that the mean F-score did not change also indicates that the validity of these post-treatment scale scores is somewhat doubtful. When I and III, i.e., first and last tests are compared, only the D-scale shows a significant decrease (p < .02 ) .
Table III shows the mean scale scores from the CPI (California Psychological Inventory) for the pilot and experimental groups. Again, significance of change was estimated for the experimental group alone and for pilot and experimental groups combined. Significant increases are shown on 12 out of 18 scales, the most marked being on Sociability, Sense of Well-Being, Socialization, Tolerance and Intellectual Efficiency. The socialization-maturity scales (Re, So, Sc) and the achievement scales (Ac, Ai, Ie) as a group all show significant increases. Table IV shows pre- middle- and post-tests for the control group. None of the changes from I to II are significant except an increase in Good Impression ( p< .01), which occurs also in the experimental group. Except for this scale then, the treatment group changed significantly more than the control group. For the final testing (III) only 7 subjects were available, hence the comparison of changes from I to II with changes from II to III, as well on the overall change from I to III becomes very unreliable. In fact, none of the differences are found to be significant, although they are in the predicted direction. There is however a significant increase from I to III on the Dominance scale for the control group (p < .05).
A different method of analysis is to compute change-scores for each subject and compare mean change-scores in the experimental and control groups, using the Mann-Whitney U-Test. This is a direct estimation of the significance of difference in change, rather than the indirect method of comparing pre- and post-test scores in the two groups. On the MMPI only the decreases on the F and K scales are significantly greater in the experimental than the control group (p. 10). On the CPI the increase in Tolerance (To) for experimental subjects (N = 20) is significantly greater than for control subjects (N = 12); the two-tailed p-value is <.05. The increase in Achievement via Conformity (Ac) is significantly greater for experimental subjects (N = 12) than for the control subjects (N' = 12); the two-tailed p-value is <.10.
Interpretation. There are two problems which make the interpretation of these data difficult. One is artificial, one is substantive. The artificial problem is that the final test scores (III) of the control group are not apparently very reliable, and hence the within-group comparison cannot be made adequately. The substantive problem is that given the existence of significant changes after the treatment program on the CPI it is not known which features of the program are responsible for the changes. Firstly, the fact that most participants are about two to three months removed from parole introduces some ambiguity. Wheeler ( 1961 ) has shown that there is increasing conformity to staff and community norms in prisoners' attitudes just prior to release. However, two facts make this explanation of the data implausible: (1) the changes observed by Wheeler occurred in the last six months prior to parole—there is no evidence to suggest that this trend is continued linearly over such short periods as 6 weeks; (2) this general norm-shifting effect should apply to the control group also, which, as we have seen, does not change. A second factor is the possibility that the feedback of results has simply made the subjects "test-wise" and this can account for all the variance. Although the tests were taken honestly i.e., there was no possibility of memorizing all the items of a scale and their direction, it is true that we do not know whether the feedback alone could have produced these results. We can only say now that this requires further analysis. For example, eventually, it will be possible to correlate success on parole with changes in personality tests. Ferdinand (1962) reports similar CPI changes in a group of juvenile offenders treated by "milieu therapy."
The Sentence Completion Test used here (cf. Watt and Maher, 1958) consists of the responses to 41 sentence stems, coded according to a five-point scale from "extreme disapproval, non-conformity, very negative" (1) to "praise, approval, conformity, extremely positive" (5). The content of the stems covered a variety of social institutions, e.g., law, family, sports, arts, business. etc. Three scores were computed for each person: (1) mean across all items, (2) frequency of very positive responses­4's and 5's, and (3) frequency of very negative responses­1's and 2's. Table V shows the means for two groups—the pilot plus experimental and the control group. On the mean "positive attitude" score the experimental and the controls increase, but the experimental group more. When only the extreme positive or negative 'responses are counted the experimental group changes (positively), the control group does not. Again the results from the third test are bedeviled by sample shrinkage. Since this test was not used in the feedback program, it is not subject to the same confounding variables as the MMPI and CPI. It would seem that a concomitant of the program is a decrease in cynical and hostile attitudes towards a variety of social institutions.
B. Behavior Ratings. Two types of behavior ratings by independent observers were collected, but both are subject to many sources of unreliability. (1) The regular quarterly institutional work reports, by the inmate's work-instructor are six rating scales covering work competence, industry, co-operativeness, etc. When July, September and December work reports were examined there were not consistent trends on any of the scales over the period of the program; nor were there any significant differences between experimental and control groups. However, the samples in this analysis are very small (4 to 9) and the ratings are made by different observers. Thus the absence of discernible trend is not really surprising. (2) A special rating sheet for officers was constructed on eleven areas of interaction and behavior (see Appendix). The "experimental group" here consists of 13 men still in the prison who had gone through the program; the "control group" are a matched sample, selected according to the same criteria, but never having had any contact with the project at all. Again, there is the problem of the effects of different raters, and their possible bias about the project affecting their judgments. With these reservations in mind, Table VI provides some suggestive evidence. The results are given in mean ratings (the scales were either four- or five-point) and the significance of differences was computed by means of chi-square. None of differences between the groups are significant, but 4, 5. 6. (which approach significance) very tentatively suggest that participants are seen as less excitable and as getting along better with officers and with other inmates.
C. Return Rates. One and a half years after termination of the project (18-26 months after release from prison). The recidivism rate in this project does not differ from the expected rate derived from base-rates for the Concord Reformatory as a whole (Metzner & Weil. 1963). In that study 56% of the 311 men released from Concord during 1959 had returned two and a half years later. Out of the 32 men involved in the project, four are still in prison and one escaped. These must therefore be omitted. Of the 27 men released, 11 are still on the street and 16 have returned, a return rate of 59%.


Expected Rate of Return by Type of Return
In the base-rate study half of the recidivists were returned for parole violations and half for new offenses. These two types were then combined for further calculation of predictive categories. In other words we would expect 28% of the released men to be returned as parole violators and 28% as new offenders. When we look at the figures actually obtained, we see that only two out of the 27 men (7%) were returned for new offenses, while 14 out of 27 (52%) were returned as parole violators. This discrepancy has a probability of less than .01 of occurring by chance, using the binomial distribution. In other words there is a significant reduction in the rate of new crimes and a significant increase in the rate of parole violations. This dual effect accounts for the lack of difference when the overall rate of return is considered.
One may speculate about the reasons for the rise in parole violation. Perhaps the men on the psilocybin project received an extra careful degree of parole supervision. The project had aroused a lot of interest in the Department of Correction, and it was impossible to prevent the parole officers from knowing which of their charges had been involved in it.


Expected Rate of Return by Prognostic Categories
In the base-rate study referred to above, expectancies were computed for six different sub-classes of offenders. The categories were obtained empirically on the basis of their predictive efficiency. Thus for example, men with no prior arrests and no prior commitments have an expected return rate of 22%. Men with prior commitments, who committed offenses against a person (but not sex offenders) or against property and who are non-white, have an expected return rate of 86%. Thus, these categories enable one to obtain a more precise expectancy for any particular sample than simply the overall rate.
Table VII compares for each category the percentage returning in the experimental and base-rate samples.
Although the experimental subsamples are too small to make statistically valid comparisons, the figures indicate a reduced return rate in groups (1) and (6) and an increased rate in group (2). It should be remembered that these figures for new offenses and parole violations are combined and therefore do not enable one to specify in what category a significant reduction of new crimes occurred.
Conclusion. Of the three types of evaluation, the most important is the rate of return. It is a completely objective behavioral index, not subject to any of the distortions of personality tests and clinical impressions. The main conclusion can be stated as follows: One and one half years after termination of the program the rate of new crimes has been reduced from 28% to 7%, although if parole violations are counted the overall return rate has not changed. It is proposed that these results warrant further research into the potentials of the methods used, especially since no other method of reducing the crime rate exists.


FUTURE DEVELOPMENTS
From our experience in this project we would offer the following suggestions for an improved rehabilitation program designed to decrease the recidivism rate of offenders with relatively short sentences.
If the core of the rehabilitation or change process is some form of intense group experience designed to bring about insight then it is essential that the environment in which this insight takes place is supportive of applying such insights to behavior. The ideal solution to this problem is to involve the entire institution, officers, psychologists, as well as inmates, in a joint change process, as in the Herstedvester Center in Denmark (Stürup, 1959). We have attempted to tackle this problem by placing some responsibility for stimulating behavioral change on older, more experienced inmates.
It is highly undesirable to have an inmate return to the same frustrating environment after experiencing an internal liberation. An alternative would be to have the group experience (whether it involves drugs or not) occur outside of the prison, immediately after release, in a special transitional center. This would serve both as a sort of retreat for internal change and as a halfway house to prepare the convict for regular life on the streets.
The second suggestion concerns the importance of the follow-up period. Many convicts are reluctant to get involved in middle-class activities. The doctor-patient model, in which a client regularly visits the office of a professional, is simply not applicable. In practical terms, the "therapist" must be prepared to visit his clients at all times of the day or night in bars or homes, to help find employment, to lend money, etc., because these are the accepted "tests" of a trusting relationship. This is not to say that there should be no structure at all to the relationship, but the structure should come from a definite contractual agreement about the purposes of contacts—and not from arbitrarily imposed space-time limits. For further elaboration of these two ideas see the discussions by Leary (1961), Schwitzgebel (1961) and Eissler (1950) .


Footnotes
1. The help, advice and encouragement of the following persons are gratefully acknowledged: Edward W. Grennan, Superintendent of Massachusetts Correctional Institution, Concord; David C. McClelland, Ph.D., Director of the Center for Research in Personality, Harvard University; Norman A. Neiberg, Ph.D., Director of Psychological Research in the Division of Legal Medicine; and David Houghey, Ph.D., Director of Psychological Research in the Department of Correction; Bernard Dee, Institutional Parole Officer; William P. Ryan, head Correctional Social Worker; Cornelius Twomey, Chairman of the Parole Board and Martin Davis, Chief of Parole Division The following graduate students contributed actively to this program: Stephen Berger, Jonathan Clark, Don Fowles, Rudolf Kalin, David Kolb, George Litwin, Jonathan Shay, James Uleman; and Michael Hollingshead. (back)
2. Grateful acknowledgment is also made to Sandoz Pharmaceuticals, and its director, Carl Henze, M.D., for supplying us with psilocybin and for his continued interest and cooperation in our program. (back)
3. The pilot group usually had three sessions; some of the later group members also participated as assistant group leaders, hence the number of psilocybin sessions is not constant. The actual distribution is as follows: 15 had two sessions, 9 had three, 4 men had four and 5 had five. One man, a chronic alcoholic and multiple parole violator, was given the drug once outside of the regular program; he is not included in the main sample.

[msfreeh]

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Transcending Tribal Mentality
By Caroline Myss

Transcending Tribal Mentality

All of us are born into a "tribal mentality" of various forms. These include our family unit, religious background, country of origin, ethnicity, etc. The tribal mentality effectively indoctrinates an individual into the tribe's beliefs, ensuring that all believe the same. The structure of reality – what is and is not possible for the members of the group – is thus agreed upon and maintained by the tribe.

While the tribal mentality has definite benefits in terms of establishing common ground and ensuring group survival, it is not a conscious agreement. We are born into it. Yet at a certain stage, both personally and collectively, the tribal mentality must be challenged. People can then begin to recognize the need for a personal honor code independent of the tribe. If humanity is to progress, we need to learn how to treat everyone – regardless of tribal affiliation – with honor and respect.

Every one of us is plugged into the tribal mind. We support tribal belief patterns by directing a percentage of our life force into maintaining our affiliation with the tribe. This involves an implicit agreement to think like the tribe thinks, to evaluate situations and people the way the tribe does, and to believe in right and wrong according to tribal values and ambitions. As long as the tribal mentality within us remains unexamined, we unwittingly subject others to our tribal laws.

When we are plugged into tribal thought forms, we can easily believe in nonsensical prejudices held by the tribe. Tribal mentality allows us to hold harsh, judgmental positions or attitudes about an entire group of people: "All fat people are lazy," or "all Irish are drunks," or "all Muslims are terrorists" for example.

A rigid tribal thought form may have little truth to it, but individuals hold to such beliefs because that perspective is what the tribe has agreed to believe. Innocent children, born into the hatred and prejudice of their parents and ancestors, grow up inside a tribal mentality that sponsors an endless march toward war against the tribe's perceived enemies. People grow up hating other people – people they have never seen – based on group affiliation. This is the shadow side of the tribe.

Inevitably, some among us come to a point where we want to break out of the inflexible tribal mentality. At some point, these individuals want to explore, develop, and manage their own consciousness without the judgments and limitations of the tribal mind.

It is easy to spot these mavericks when they start to question and unplug from tribal mentality – they hang out on the periphery looking bored and restless, or whimsical and dreamy. Others may act out the agitated hot-head as they challenge tribal ways.

The unspoken assumption of the tribal mind is that everybody loves being part of the tribe. And in many ways, we do. Knowing where and to whom we "belong" is crucial to our self-concept and sense of safety in the world. Yet when we begin the real deep journey of questioning, "What do I believe?" and start to individuate from the tribe, we often enter a dark night of the soul. It is, by necessity, a passage we take alone.

It's one thing to reject what we don't want to believe anymore. It's quite another to begin to explore what we do believe. All we know as we enter the dark night is that we can't go back – even when the tribe is the only world we've ever known.

At this critical point in our development, the tribe doesn't feel right anymore. It no longer offers us comfort. Previous feelings of security and familiarity begin to feel like a trap constraining our individuality and hampering our efforts to discover deeper levels of who we really are.

This dark night passage pushes us to look at our false gods – the tribal belief patterns in which we've become invested and to which we've given our allegiance.

The Language of Wounds

For a large segment of the population, the language of wounds has become the new tribal language of intimacy. Prior to the current age of personal therapy – which only really took off in the 1960s and 70s – the tribal language of intimacy largely involved the sharing of only superficial personal and family data. Deeper matters such as family secrets like sexual abuse or a mad aunt or uncle were shared with exceedingly few, if any.

Divorce and financial information were also considered very intimate. People would almost never talk about such matters, or about their inner life and emotions. They talked only about the details of what was going on in their external lives. The tribal mentality at the time kept people from revealing intimate matters or deep wounds or traumas even with their family and close friends.

The current age of personal therapy has brought about a very different situation. Now, the tribal mentality has shifted such that we not only share our intimate feelings more openly and willingly, many have even begun to define themselves by their wounds. Let me give an example of how this phenomenon plays itself out.

I was in an Indian restaurant in Scotland talking with two men friends when the woman friend I was to meet for dinner walked up and greeted the three of us. After I had introduced her, another man walked over and asked if she was free on June 8th, as he thought she might like to attend a lecture on that date. The question required little more than a ‘yes' or a ‘no' answer.

Instead of a simple answer, she began an elaborate discussion about June 8th. "Did you say June 8th? No, no. Any other day would be fine, but not June 8th. That's the day my incest survivor group meets and I have to be there because we never let each other down." She went on and on for at least a full minute with this.

Later, I asked her, "Do you realize that in that brief introduction, you told two men whom you have never met before that 1) you had experienced incest, 2) you were still in therapy about it, 3) you were angry about it, 4) you were angry at men, and 5) you needed to determine the course of the conversation – all in one minute?"

She replied, "Well, I am a victim of incest."

To which I replied, "I know that. Why did you have to let them know that?"

She was operating from a tribal mentality. The group mind within the incest survivor community has a belief about how this particular wound should be healed. The tribe says, "You need a group." The tribe says, "You have a right to be angry."

People now get together in support group tribes that function within many of the same rigid frameworks of ethnic, national, or family tribes. Some feel that the comfort and security of belonging to a group or tribe is more important than venturing alone in the direction of real healing.

Tribalism in Relationships

The tendency toward tribalism can keep us stuck in repeating negative cycles in our intimate relationships, and can wreak havoc when a relationship is ripe for transition. Tribal mentality often teaches a righteous stance in relationships: an eye for an eye, and a tooth for a tooth. When we feel violated, the first thought is vengeance, rather than forgiveness.

Tribal mentality even has gender-specific undercurrents – women do vengeance differently than men. Yet for both genders, what rules the day is the tribal mentality that holds "breaking up is painful" or "betrayal warrants retaliation."

Healing revolves around this crucial question: "Do you want to make different choices?" Are we willing to let go of old, constricting tribal patterns? Sadly, the answer quite often is "No." Being healthy isn't always the most appealing option. Quite frankly, in many cases, it's not appealing at all. What is most appealing is being out of pain. Old patterns are difficult to relinquish because they do serve to relieve pain, even if it is only in the short run.

Change is terrifying for many precisely because short-term pain relief must be given up. Deep healing requires learning to tolerate the pain that comes with change. Fortunately, the growing pains that come with new behavior – with making the choices that will change your life – are often short-lived.

Thought alone doesn't heal. Nor does action without thought. For deep healing to occur, we need the chemistry of conscious thought and direct action combined. Every thought or attitude we have – whether consciously chosen or unconsciously adopted through the tribal mind – invests a part of our life-force into that thought or attitude. This is true whether the thought is one of betrayal and vengeance, or of understanding and forgiveness.

What matters is that a whole system of consciousness – the old tribal mentality – no longer holds us enthralled. We no longer have faith in those limiting patterns of thought. Through this transformation we learn a whole new level of trust. We break the habit of telling tribal lies which bring short-term comfort but long-term pain. We develop a new sense of self-worth and of trust and honor.

In spite of all the heavy tribal conditioning, we now have hope because tribal mentality the world over is going through a vast transformation. And each one of us can play a vital role in this transformation.

With increasing numbers of individuals changing and transcending limiting tribal beliefs, the codes of the tribe are being affected. As we collectively change and evolve, the tribes around us gradually change and evolve with us. Yet ultimately, the journey upon which we are embarking is an incredible solo flight of transcending the tribe to find our own trust, honor, and new sense of self-worth and meaning in life.


Note: Caroline Myss (http://www.myss.com" onclick="window.open(this.href);return false;) is a medical intuitive, and author of numerous books and audio tapes, including three New York Times best sellers. The above is an edited excerpt of her essay titled "Leaving the Wounded Relationship Tribe," taken from a compilation of essays by various authors in the enlightening book, The Marriage of Sex & Spirit, edited by Geralyn Gendreau.

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thought control
2015/11/13Uncategorizedbrainwashing, conditioning, confession, courage, interrogation, medication, menticide, morale, psychiatry, psychology, semantics, submission, thought control, torture, totalitarianism, treachery, treason, words

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The free online full text of

“Rape Of The Mind: The Psychology Of Thought Control”

240 pages long, 18 chapters, with bibliography, published in 1956 and written by Joost A. M. Meerloo, M.D., Instructor in Psychiatry, Columbia University Lecturer in Social Psychology, New School for Social Research, Former Chief, Psychological Department, Netherlands Forces
Covering the topics of psychiatry, psychology, thought control, submission, confession, torture, conditioning, medication, brainwashing, menticide, totalitarianism, words, semantics, interrogation, courage, morale, treachery, treason



The first part of this book is devoted to various techniques used to make man a meek conformist.

The last chapter deals with the subtle psychological mechanisms of
mental submission.

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The Gurdjieff Work
G. I. Gurdjief
G.I. Gurdjieff: Opener of the Way
Georges Ivanovich Gurdjieff was born approximately 1872 (some sources say 1866) in Alexandropol, the Caucasus region of what is now Russia. His father was Greek, while his mother was of Armenian descent. His father was an Ashokh, a lineage of bard priests. As a part of his training, his father had memorized the entire Gilgamesh epic poem, which was transmitted to him in its entirety orally. The young Gurdjieff listened to his father recite portions of this epic throughout his growing years. Tutored by the dean of the Russian military cathedral in academic studies, Gurdjieff prepared for the vocations of physician and priest. None of these studies gave him the answers to questions that burned within his heart. In addition, he had witnessed marvels for which he could not rationally explain.

Around this time Babylon was first being excavated by archaeologists. Cuneiform tablets carved with the epic poem of Gilgamesh, dated around 2,000 BC, were found among the ruins. Gurdjieff read excerpts from the translation published in a local newspaper and was astonished to realize that, word-for-word, it was nearly identical to what his father had recited to him as a child. For over 4,000 years this epic had been preserved intact through the oral tradition of these bard priests (who, incidentally, are no longer to be found). What was the truth behind the myth? What civilization gave birth to this great legend? Gurdjieff's thirst to understand the origins and meaning of life and humanity's place in the scheme of the universe drove him to leave his homeland in search of hidden knowledge.

Gudjieff's Search
Gurdjieff knew that in remote regions of Asia there were monasteries of different orders reputed to preserve the knowledge he was seeking. Reasoning that Babylon, known for its ancient ruins, might be the birthplace of civilization, Gurdjieff set out in that direction. Along the way, through a series of events more fully described in his book, Meetings with Remarkable Men, Gurdjieff happened upon an Armenian priest who produced before his amazed eyes a well-preserved parchment showing a map of “pre-sand Egypt”, a time when the region was dotted with bodies of water and covered with lush vegetation. On that map of pre-sand Egypt was the distinct image of the Sphinx. To fully appreciate Gurdjieff's amazement, consider that the last time Egypt had that much water was, at the earliest, 7500 BC! This lead Gurdjieff to believe that the origins of civilization must be in Egypt rather than Babylon, and so he immediately changed course.

Gurdjieff and a few comrades lived among the ruins from Giza to Thebes and Edfu, learning to decipher some of the hieroglyphs they found on the walls of ruins. One story told of the “7 sages” that came to ancient Egypt and founded the society that built the great temples. The sages had arrived on a solar barq from the sunken continent of Atlantis. In the Gilgamesh epic, there are similar stories of the arrival of emmissaries of an ancient spiritual culture. There is considerable corroborating evidence that Egyptian civilization, among others, was "seeded" in this way, rather than "evolving" as academia claims. However, Egypt suffered from years of Islamic and Christian invasions, so that eventually Egyptian language and the inner meaning of its sprituality ceased to be practiced. Having derived all he could from the ruins, Gurdjieff returned to the Middle East to continue his search.

For a time Gurdjieff traveled throughout Eurasia in the capacity of a Russian spy. The early 1900s were a time of great political upheaval, so this occupation afforded him both income and passage through borders that would otherwise have been impossible. It also cost him three near-death encounters with “stray bullets”. Eventually he made his way to Tibet, where he studied with the Rinpoches of Tibetan Buddhism. During this period he says he acquired the ability to "accumulate life force sufficient to kill a yak at a distance.” Later he would use this ability to channel life force for healing human ailments.

For many years Gurdjieff received training from several orders of Dervishes, where he learned craftsmanship and submission to the Higher. He eventually merited to be discovered by a secret brotherhood, and was taken -- blindfolded through the mountain passes -- to a hidden monastery in the Hindu Kush. There he endured intensive, specially arranged conditions for the purpose of transforming the ego from enemy to ally.

Establishing His Mission
In 1915 Gurdjieff launched his mission to teach in Russia, at first holding lectures and instructing pupils in Sacred Dance. He was forced to flee to France to escape the Bolshevik revolution. In 1922 he founded the Institute for the Harmonious Development of Man in Fontainbleu, which he operated until 1933. At the institute he incorporated the intensive methods he had learned in the monasteries, but adapted for Europeans.

Upon arriving at the institute, all pupils understood that they were there for one purpose: to free themselves from the slavery of egotism. They voluntarily agreed to the intensive conditions, which included hard physical labor by day, long hours of lectures and practicing the Sacred Dances by night. Time alotted for sleep was a bare minimum. Through these labors one learned to make "super efforts", how to tap hidden reserves of energy and thereby also to access higher states of consciousness. Gurdjieff's institute attracted many of the intelligensia of the times. Several prominent people gave up their prestigious careers to live at the Institute and work on their inner being.

In 1924 Gurdjieff visited America, giving lectures and demonstrations of his Sacred Dances in New York, hoping to establish a branch of his institute there. But in 1925 he was involved in a near-fatal automobile collision, from which his physicians did not expect him to recover. The nature of his teaching entirely changed after that event. His recuperation was long and never complete. During that period he closed the Institute and instead dedicated himself to writing and rewriting his books. In between periods of writing, he taught solely over the dinner table, establishing elaborate teaching rituals including a "Toast to the Idiots" (a true "idiot" is one who knows that he does not

[msfreeh]

https://www.quotesdaddy.com/author/Gurdjieff" onclick="window.open(this.href);return false;

[msfreeh]

https://m.youtube.com/watch?v=BMTzy11zBuQ" onclick="window.open(this.href);return false;


Caroline Myss

[msfreeh]

couple of reads for FBI agents with Attention Span Disorder



see
http://www.google.com/search?sclient=ta ... bn2hs0z7hA" onclick="window.open(this.href);return false;

see

https://www.ramdass.org/bio/" onclick="window.open(this.href);return false;



Feature story


1.
http://www.theguardian.com/us-news/2016 ... d-medicine" onclick="window.open(this.href);return false;


Baltimore psychologist pioneers team using psychedelics as ‘sacred’ medicine

William Richards, who began studying psychedelics in Germany in 1963, is convinced LSD and psilocybin drugs can transform people’s lives for the better
William Richards psychedelic drugs medical research
William Richards’s research on the healing properties of psychedelic drugs lay dormant for 22 years after the government shut down his program. Photograph: Hanquan Chen/Getty Images



Sunday 10 January 2016 07.00 EST
Last modified on Sunday 10 January 2016 07.02 EST


Baltimore is known to many as the heroin capital of the US. If William Richards has anything to do with it, it may also become the nation’s most psychedelic city.

For the past 15 years, a Johns Hopkins University School of Medicine program co-founded by Richards has dosed hundreds if not thousands of people with a variety of psychedelic drugs. Richards, who specializes in the psychology of religion, sees the “sacred molecules” in such chemicals as nothing more than keys to what is already in the brain.

The drug most often and reliably used in his program is psilocybin. Found in magic mushrooms, it induces mystical experiences. It has shown promising results in treating conditions from anxiety and post-traumatic stress disorder (PTSD) to addiction, and may be able to improve the lives and spiritual practices of otherwise healthy people.
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Richards, who began studying psychedelics in Germany in 1963, is convinced such drugs can transform people’s lives for the better. Instead of using the term “psychedelic drugs”, he calls chemicals such as LSD and psilocybin “entheogens”, which means “generating god within”.

Of course, such research isn’t for everyone. But the program follows a strict protocol, which begins with the screening of volunteers.
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“Bill was part of the pioneering team here in the US doing psychedelic research and psychedelic therapy model,” said Albert Garcia-Moreau, a post-doctoral researcher in the Hopkins program who is involved in a study that seeks to use psilocybin to help people quit smoking.

Garcia-Moreau described the model in simple terms: “Basically you give someone a really high dose and they have a really transformative experience. And you’ve prepared them for that and then after the fact, you help them integrate it and they get on with their lives.”
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In 2006, the Johns Hopkins team’s first study of psilocybin and mystical experience was commended for its rigor and called a “landmark” by a former director of the National Institute of Drug Abuse. In the decade since, the experimental evidence has grown.

In his new book, Sacred Knowledge: Psychedelics and Religious Experience, Richards writes that he and his colleagues have so reliably been able to induce mystical experience that they have empirically proven Carl Jung’s theory of the collective unconscious – the idea that there is archetypical imagery we all share, regardless of our culture.

Richards tells the story of a narcotics addict “who had a junior high school education, got addicted to heroin and imprisoned and then in his early 20s he was paroled for a project … to see if [LSD] would help in the treatment of narcotic addiction”.

In a report, the young man described a series of strange dancing figures.

“And then he came across these later in the waiting room, a book of Hindu art, and he saw the pictures of the dancing Shiva and Vishnu and came running into my office,” Richards writes. “I can still see him – excited. ‘This is what I saw! This is what I saw! This is what I saw!’ So the question is: how does a dancing Shiva get into the mind of the inner-city Baltimore narcotic addict?”

Dancing gods and angels are only one type of experience Richards and his team claim they can reliably produce with psilocybin, given the right dose and setting.

More profound is what Richards calls “unitive consciousness” – a mystical state of unity described by visionaries of all religions in which subject and object merge, somewhere beyond space and time. Richards writes that roughly 75% of volunteers for his studies have reported experiencing unitive consciousness.

“Within that state there’s infinite variation,” he said, but he added that all of the experiences share certain features – “unity, transcendence of time and space, intuitive knowledge, sacredness, deeply felt positive mood, and claims of ineffability” – that define mystical consciousness.

Richards knows the experience firsthand. Sacred Knowledge begins with a long description of the scientist’s first mystical experience – in a laboratory basement in Germany, in 1963.

He filled out some paperwork, Richards writes, and the next thing he knew he was experiencing something that would change the course of his life.

“To my utter amazement, I soon discovered in my visual field the emergence of an exquisitely beautiful multidimensional network of neon-like geometric patterns, drawing my attention ever more deeply within,” he writes.
Psychologist William Richards of John Hopkins.
Psychologist William Richards of John Hopkins. Photograph: Courtesy of William Richards

Soon, he continues, “I seemed to fully become the multidimensional patterns or to lose my usual identity within them as the eternal brilliance of mystical consciousness manifested itself.”

Richards continued to work with psychedelics in Germany and eventually began to work at Spring Grove hospital, in Maryland. As he put it, in 1977 he was the last person to “leave a sinking ship” before that program was shut down by the government. The research lay dormant for 22 years.

“There was always the hope that the research would come alive again in my lifetime, but I didn’t know that it would and it’s really wonderful now that it’s coming so alive,” he said. “Things are just opening up all over the place, so it’s a very hopeful time.”

Of course, it is still quite difficult to gain permission to work with psychedelics, which are classified as schedule I drugs: of no research or medical value and with a high potential for abuse. But for serious research, the situation is getting better.

“It’s sort of like at night when you see a couple stars and then you see a couple more and then a couple more and pretty soon, I hope to see the whole galaxy,” Richards said.

“One study at a time, more and more research, more and more universities getting involved, people getting over the fear that it’s going to hurt the reputation of their school or destroy their professional credentials if they get involved in psychedelics.”

Despite this, Richards is cautious.

“Around 1970, there were people all over the world doing research with psychedelics, especially western Europe and here and all that,” he said. “There were four international conferences on psychedelics and thousands of professional papers published and you would have thought it could never be stopped or repressed. But it happened.”

These mystical states are more than just wonderful emotion. There’s knowledge to be had in these states
William Richards

As one of the few people to have been at the forefront of research – and to have been legally allowed to use psychedelics – both in the 1960s and now, Richards feels something like a moral imperative to share his insights.

“These mystical states are more than just wonderful emotion,” he said. “There’s knowledge to be had in these states. Someday, in the right context, they ought to be available to people who are well-established in their professions.

“Take a bunch of physicists who really are on the growing edge of physics: they know the concepts, the know the mathematical formulas. Give them a psychedelic and I bet they come up with something




2.


Concord Prison Experiment - Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Concord_Prison_Experiment" onclick="window.open(this.href);return false;
The Concord Prison Experiment was designed to evaluate whether the experiences produced by the psychoactive drug psilocybin, derived from psilocybin ...
‎Staff - ‎Results - ‎Follow-up study - ‎Related research
Dr. Leary's Concord Prison Experiment: A 34 Year Follow-Up Study
http://www.maps.org/news-letters/v09n4/09410con.bk.html" onclick="window.open(this.href);return false;
by R Doblin - ‎Cited by 23 - ‎Related articles
The Concord Prison Experiment arose out of preliminary research into the subjective effects of psilocybin (Leary, Litwin & Metzner, 1963). Leary and associates ...
Dr. Leary's Concord Prison Experiment: a 34-year follow-up study.
http://www.ncbi.nlm.nih.gov/pubmed/9924845" onclick="window.open(this.href);return false;
by R Doblin - ‎1998 - ‎Cited by 23 - ‎Related articles
J Psychoactive Drugs. 1998 Oct-Dec;30(4):419-26. Dr. Leary's Concord Prison Experiment: a 34-year follow-up study. Doblin R(1). Author information:
Concord Prison Psilocybin Rehabilitation Project - Erowid
https://www.erowid.org/culture/.../lear ... son1.shtml" onclick="window.open(this.href);return false;
1993 Usenet post about Concord Prison Psilocybin Rehabilitation Project. ... Although this psilocybin experiment included a lot of 'tender, loving care' and ** no ...
A New Behavior Change Program Using Psilocybin
druglibrary.org/schaffer/lsd/leary2.htm
by T LEARY - ‎1965 - ‎Cited by 22 - ‎Related articles
The program aims to produce such changes in prisoners' ways of thinking and ..... In that study 56% of the 311 men released from Concord during 1959 had ...

[msfreeh]

three short dances part of the documwentary about Gurdjieff.

These dances are over 1,000 years old probably a lot older

They have been used as a teaching aid
since ancient times
to help in the psychological evolution
of the human species

The last dance shows a man dancing out of control
in a circle of men who are self aware

the man dancing out out of control represents
you.

someone who goes through life unaware


https://m.youtube.com/watch?v=qftYyjV9tsk" onclick="window.open(this.href);return false;

[msfreeh]

http://www.tricycle.com/blog/knowing-right-prayer" onclick="window.open(this.href);return false;



January 28, 2016
Knowing the Right Prayer
How Stephen Levine’s teachings helped one woman work through her husband’s death Laurie Riepe

[msfreeh]

Former Arnold cop hopes book helps develop appreciation for spiritual intuitives
By Debbie Black
Sunday, Feb. 7, 2016, 9:00 p.m.

http://triblive.com/mobile/9885778-96/b ... -spiritual" onclick="window.open(this.href);return false;


February 7 2016

Author Lillie Leonardi, a former Arnold police officer who retired from the FBI, is out with her second book about her journey to become a spiritual intuitive.

Leonardi will read excerpts and sign her new book, “The White Light of Grace: Reflections on the Life of a Spiritual Intuitive,” on Feb. 17 at Cooper-Siegel Community Library in Fox Chapel.

“Guests should attend to learn more about my spiritual journey and how I came to write my second book,” says Leonardi, who first started writing poems and stories in her youth.

“ ‘The White Light of Grace' is my version of a love story,” she says. “It is my hope that others will be able to reflect on moments in their life with friends and loved ones and come to appreciate what they learned from those experiences.”

Jill McConnell, the library's executive director, says Leonardi and other local authors interest the public.

“The library supports all types of literacy, and we like to support local authors,” McConnell says. “I will be attending the book release. It is a private event, not a library event on our calendar. We encourage people to participate in local book author events.”

In her new autobiographical nonfiction book published by Hay House, Leonardi shares early memories of experiencing spiritual gifts and how she has received guidance from intuition and angelic beings. She describes her spiritual growth from childhood to motherhood and relationships across her lifespan.

“My book will appeal to mainstream audience — any individual who is seeking healing and looking to move beyond his or her own past, and those who believe that at any moment our ordinary lives can be impacted by the extraordinary,” Leonardi says.

“In writing this book, I wanted to recall and reflect on my most memorable and transformative experiences with those whom I have had a relationship,” Leonardi says. “This book has allowed me to reaffirm my gratitude for those I love and our shared legacy. In doing so, I am able to fully embrace and accept the grace of my spiritual guides as I continue to heal from post-traumatic stress disorder.”

Leonardi, whose PTSD led to her FBI retirement, released her first book in 2013 called “In the Shadow of a Badge” about her spiritual encounter at the Flight 93 crash site, where she served as a liaison between law enforcement and the families of the passengers and crew members killed in the United Airlines Flight 93 crash.

“The White Light of Grace: Reflections on the Life of a Spiritual Intuitive” is available for presale orders, and will become available online and at bookstores starting Feb. 16. Details: hayhouse.com or lillieleonardi.com.

Debbie Black is a Tribune-Review contributing writer.

Lillie Leonardi book release

When: 5:30 p.m. Feb. 17

Admission: Free, but registration required by Feb. 10

Where: Cooper-Siegel Community Library, 403 Fox Chapel Road, Fox Chapel

Details: thewhitelightofgracebookevent.eventbrite.com

[ChristopherABrown]

George:
As I always say verify.
If you take two molecules of hydrogen and mix it with one molecule of oxygen you get water or H2O
No matter how many times you do it it always happens.

I am not here to convert anyone to the belief system of reincarnation.
All I did was post the science for it.
People can attack the science with science

Interesting thread!

I'm inclined to think that we are faced with a battle between cognitive distortions. Perhaps you know what those are. They are terms which are best intended to abbreviate understandings, but are very often used to prevent them!

Not that such is what you are tying to do, but you've inherited some ancient terms and are trying to apply them to science, which very often proves inadequate without qualifying the term by breaking it down into its real components.

The very notion of the term "reincarnation", a label for an event imagined or real, implies that life and the knowledge of it, memory, has a completely unconscious aspect which is pure ether or spirit. Each of us experiences a mental state that medical science commonly refers to as "unconscious". Accordingly, each of us is actually very experienced with the unconscious existence we know by an activity that takes up approximately one third of our lives, sleep.

I've never heard from any credible source that anyone ever has known exactly what their mind is doing while asleep. This logically involves each of us with a massive mystery, most likely spiritual, whether we acknowledge the possibility or not!

The ancient spiritual people refer to an aspect of our spiritual universe as "the oneness". Since there is such wide agreement upon that, despite its non scientific origins and the fact that others may not know of the concept, it seems logical to give this concept a role at the start in order to have a basis for theory.

I have created a series of three diagrams that depict the relationship between our conscious and unconscious existence in time. The first I consider a basic absolute which any thinking individual can acknowledge as logical. The second and third develop closer and closer inspection upon the relationships and will require some familiarity with psychology to recognize as valid depictions despite the singular perspective presented. There may be other ways to perceive and depict the same thing.

The relationship of our conscious existence to our unconscious existence in time-one year

The relationship of our conscious existence to our unconscious existence in time-one day

The relationship of our conscious existence to our unconscious existence in time-three seconds

BTW, from all I can learn, the "oneness" is a realm of intentions.

[msfreeh]

http://boydownthelane.com" onclick="window.open(this.href);return false;

human intelligence
2016/02/04UncategorizedBig Brother, bureaucracy, computers, consilience, governance, information-sharing, intelligence, open-source applications, society, stupidity, Television
human intelligence

Big Brother does not watch us, by his choice. We watch him, by ours. There is no need for wardens or gates or Ministries of Truth. When a population becomes distracted by trivia, when cultural life is redefined as a perpetual round of entertainments, when serious public conversation becomes a form of baby-talk, when, in short, a people become an audience and their public business a vaudeville act, then a nation finds itself at risk; a culture-death is a clear possibility.

— Professor Neil Postman

“… television is a “dream come true” for an authoritarian society.

Television isolates people so they are not joining together to govern themselves. As clinical psychologist Bruce Levine notes, viewing television puts one in a brain state that makes it difficult to think critically, and it quiets and subdues a population. And spending one’s free time isolated and watching TV interferes with our ability to translate our outrage over governmental injustice into activism, and thus makes it easier to accept an authority’s version of society and life.

Supposedly the reason why television—and increasingly movies—are so effective in subduing and pacifying us is that viewers are mesmerized by what TV-insiders call “technical events.” These, according to Levine, are “quick cuts, zoom-ins, zoom-outs, rolls, pans, animation, music, graphics, and voice-overs, all of which lure viewers to continue watching even though they have no interest in the content.” Such technical events, which many action films now incorporate, spellbind people to continue watching.

Televised entertainment, no matter what is being broadcast, has become the nation’s new drug high. Researchers found that “almost immediately after turning on the TV, subjects reported feeling more relaxed, and because this occurs so quickly and the tension returns so rapidly after the TV is turned off, people are conditioned to associate TV viewing with a lack of tension.”

Not surprisingly, the United States is one of the highest TV-viewing nations in the world.

Indeed, a Nielsen study reports that American screen viewing is at an all-time high. For example, the average American watches approximately 151 hours of television per month. That does not include the larger demographic of screen-watchers who watch their entertainment via their laptops, personal computers, cell phones, tablets and so on.

Historically, television has been used by those in authority to quiet citizen unrest and pacify disruptive people. In fact, television-viewing has also been a proven tactic for ensuring compliance in prisons. “Faced with severe overcrowding and limited budgets for rehabilitation and counseling, more and more prison officials are using TV to keep inmates quiet,” according to Newsweek. Joe Corpier, a convicted murderer, when interviewed said, “If there’s a good movie, it’s usually pretty quiet through the whole institution.”

In other words, television and other screen viewing not only helps to subdue people but, as Levine concludes, it also zombifies and pacifies us and subverts democracy.

Television viewing, no matter what we’re collectively watching—whether it’s American Idol, the presidential debates or the Super Bowl—is a group activity that immobilizes us and mesmerizes us with collective programming. In fact, research also shows that regardless of the programming, viewers’ brain waves slow down, thus transforming them into a more passive, nonresistant state.

As such, television watching today results in passive group compliance in much the same way that marching was used by past regimes to create group indoctrination. Political advisor Bertram Gross documents how Adolf Hitler employed marching as a technique to mobilize people in groups by immobilizing them. Hitler and his regime leaders discovered that when people gather in groups and do the same thing—such as marching or cheering at an entertainment or sporting event—they became passive, non-thinking non-individuals.

By replacing “marching” with electronic screen devices, we have the equivalent of Hitler’s method of population control. Gross writes:

As a technique of immobilizing people, marching requires organization and, apart from the outlay costs involved, organized groups are a potential danger. They might march to a different drum or in the wrong direction…. TV is more effective. It captures many more people than would ever fill the streets by marching—and without interfering with automobile traffic.

Equally disturbing is a university study which indicates that we become less aware of our individual selves and moral identity in a group. The study’s findings strongly suggest that when we act in groups, we tend to consider our moral behavior less while moving in lockstep with the group. Thus, what the group believes or does, be it violence or inhumanity, does not seem to lessen the need to be a part of a group, whether it be a mob or political gathering….

https://www.lewrockwell.com/2016/02/joh ... -politics/" onclick="window.open(this.href);return false;

via

http://www.strike-the-root.com/" onclick="window.open(this.href);return false;

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“…. a new proposal from a group of medical editors is big news. The proposal would require that authors of studies share their raw data as a condition of publication in the journal. Medical researchers will have six months after a study is published to share the data.

This utterly disrupts the status quo. Currently, raw data has remained the property of either the scientists or the sponsor of the trial. It’s hard work designing a trial, collecting the data, and doing the analyses. Scientists, therefore, would often write many papers from the datasheets, sometimes over the course of years. These datasheets provided the gratification delayed for the grunt work of research.

Publications are the currency of progress in academics.

If this proposal is enacted, outside researchers, who had no connection to the study, can look at the data and do their own analyses. They can verify the findings, try to disprove the findings, or ask different questions. Think about that. Is it right that almost anyone with a laptop can benefit from the hard work of the original researchers?

Another issue here is the importance of honoring the patients who volunteered to be experimented on. These people are owed a great debt: to maximize the knowledge generated from the experiment. Would any patient consent to a study if their data was not used to advance science?

My essay on this was one of the toughest I’ve written. It took hours upon hours. I tried to see the proposal from both sides. An outsider sees obvious advantages, but researchers have serious concerns.

The title is linked below:

To Believe in Science Is to Believe in Data Sharing …”

http://www.drjohnm.org/2016/02/science- ... -controls/" onclick="window.open(this.href);return false;

The author is “a cardiac electrophysiologist practicing in Louisville KY. I am also a husband to a palliative care doctor, a father, a bike racer, and a regular columnist at theHeart.org | Medscape”





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Human Intelligence and Open Source Technologies

by Robert Steele on February 1, 2016

“… I worry about artificial stupidity being deeply embedded in bureaucratic and machine processes that take on a life of their own…. I was one of the first “digital innovators” for the Central Intelligence Agency (CIA). They built the Artificial Intelligence Staff in the Office of Information Technology (OIT/AIS) around me, so when I tell you I am worried about artificial stupidity being embedded in bureaucratic work processes, please believe me, I have seen a trillion dollars’ worth of waste in the last quarter century [average of $40 billion a year for each of 25 years]. Mostly secret, overwhelmingly technical, the investments in technology by the US intelligence community are predominantly useless in terms of creating a prosperous world at peace, a world that works for all…..

Singularity, apart from its obliviousness to true costs that sharply limit future growth irrespective of the advance of technology, firmly believes that machines will overtake humans, whose brains have been under development for millions of years. It also blithely assumes that displacing human labor and engagement with machines – never mind the true costs – will not have social consequences including mass unrest and eventual violence.

As an intelligence professional – both a former spy and leader of analysts – I have watched the National Security Agency (NSA), one example within the trillion in waste I cite above, spend hundreds of millions of dollars in the past quarter century. NSA never been able to process more than 1% of the data they collect [and is even more paralyzed by data overload now that mass surveillance is the norm]. Nor has NSA been effective with the data they do process, for lack of human linguists skilled in Arabic and Hebrew, among 183 languages we do not speak well in the USA. Here is what James Bamford says in the very last sentence of his book, Body of Secrets: Anatomy of the Ultra-Secret National Security Agency (Anchor, 2002):

Eventually NSA may secretly achieve the ultimate in quickness, compatibility, and efficiency-a computer with petaflop and higher speeds shrunk into a container about a liter in size, and powered by only about ten watts of power: the human brain.

I won’t belabor the limitations of computers, my latest article, Applied Collective Intelligence 2.0, forthcoming in Technological Forecasting and Social Change, addressed the realities that constrain machine intelligence. My purpose in this essay is to advance a concept for saving civilization by integrating human intelligence and a full range of open source technology and information. The idea is to deploy open source concepts across all man-machine domains, not only the information technology domain.

Why does human intelligence matter right now and going forward? Leaving aside the many limitations of computers, which are only as smart as their dumbest line of code and their smallest bits of data in combination; let’s start with the reality that over 80% of what we need to know is not in digital form. In fact the true figure is probably closer to 95% — I am being conservative – and because we only process 1% of Big Data that is collected, according to Mary Meeker, this means that the machine world is working with a tiny fraction–.002 to be exact–of the available relevant data. If you add to that the fact that we are not doing zero-based economic analysis or true cost economics and currently do not have more than baby dosages of data, we end up with what Chris Hedges calls, in a book by this title, Empire of Illusion: The End of Literacy and the Triumph of Spectacle .

A blind faith – that is, one that ignores the true costs in resources and process redesign – in AI and VR to suddenly illuminate our world is dangerous. Only with true-cost accounting, applied predictively to current trends, can we see how challenging are the problems our species –not just humans but all living creatures – face today in the face of resource limitations.

There is certainly a great deal to be said for augmented human intelligence through the use of machine-assisted processing and analysis. Striking that balance, what some call hybrid intelligence, does offer real opportunities for massive positive change. Some researchers, such as Google’s in house singularity maven Ray Kurzweil, believe the machines will triumph and leave us behind; others including me believe machines will augment but never displace humans with their diversity, imagination, and mortality – it is mortality that underlies ethics.

This is an important machine “glitch” seems difficult to resolve: ethics are beyond the ken of a machine. We fool ourselves into thinking code can be written to manage ethical questions. A machine follows instructions, which may seem to be logically complete, but cannot account for novel issues. When AI is reported to make breakthroughs in intelligence, it is often the product of engineers falling in love with their inventions’ output instead of an expression of organic emerging intelligence.

In this specific regard – the domain of intelligence whether human or artificial – I advance three human-centric propositions for consideration.

First, brought forward from my invited 1993 lecture to Paul Allen’s INTERVAL think tank, I suggest

You must avoid at all costs any techniques or tools which isolate individuals or give them the false perception that they can exist remotely, or in their own “virtual” worlds. That is a narcotic and narcissistic vision, and like narcotics and the pool of Narcissus, will ultimately lead to death by overdose or death by drowning.

Second, if you do not embrace full employment (whether in labor or arts), you risk spreading a fatal social disease, one that could lead to social erosion so great as to topple any technical and bureaucratic towers. People seek meaning. Without work, they will find meaning in tearing down the institutions that reject their contributions.

Third and last, mindful that Homo sapiens is in theory supposed to both human and thinking, and with a bow to Micah Sifry’s book The Big Disconnect: Why The Internet Hasn’t Transformed Politics (Yet) , as well as my own Foreword to Stephen E. Arnold’s CyberOSINT: Next Generation Information Access, I would point out that we still do not have properly integrated and universally-available tools for information-sharing and sense-making.

Machine intelligence and complex systems integration is expensive and a work in progress. Now stir into that brew our ignoring the 95% or so of the information that is not digital and in a language not supported by today’s machine translation systems or our own loosely-education [?] population. We are operating at 2% of our potential, at best, and falling short as both man and machine.

The graphic below illuminates this idea of information being largely beyond the reach of existing machines and machines likely in the future. Video recognition is very poor. Language recognition outside a few languages is still not adequate for most used. Document recognition is poor with respect to handwritten and unconventional script documents. And so on.

Examine the legend on the image below. Roughly 1% of written scientific papers are published, and of those that are published, perhaps 5% are accessed by more than a handful of individual. One percent of five percent is .0005 – not one tenth of knowledge, or one hundredth or one thousandth, but five ten-thousandth of the published knowledge gain “traction,” and this generally in the English language. The unpublished knowledge may as well not exist at all.

Published and unpublished information in 183 other languages, of which 33 are major international languages and one of them, Arabic, includes eleven substantive modern variations, is generally not accessed effectively. Similarly, “gray literature” or limited edition publications specific to localities, is even less accessible – one percent of one percent as a speculative calculation.

Finally, there is no global index of subject matter experts (especially those that do not publish but have priceless hard-earned local knowledge)…..

[snip!]

https://www.singularityweblog.com/wp-co ... papers.jpg" onclick="window.open(this.href);return false;

Let us now make the leap from the present infatuation with taking information technology toward the singularity goal of making humans redundant. Let us contemplate instead the wholeness of society – not just information society, but society across all physical domains. Imagine a world in which everything is open.

Most are familiar with the concepts of Open Source Software and Open Source Hardware. A few realize that these two concepts are insufficient to achieve anything resembling a singularity. Apart from the reality that a machine is utterly stupid without data, algorithms, and an audience, there is the small matter of civilization beyond the box — what else must be in being for society to advance?

Below is a starting point that I created with some help from Michel Bauwens, founder of the Peer to Peer (P2P) Foundation, and Marcin Jakubowski, creator of Open Source Ecology and the Global Village Construction Set.

https://www.singularityweblog.com/wp-co ... Source.jpg" onclick="window.open(this.href);return false;

In my view, if we are to achieve exponential growth and infinite wealth for all humanity, we must integrate three intellectual concepts across all domains from agricultural to water: Holistic analytics (everything is connected), True cost economics (embrace the truth), and Open source everything engineering (affordable, inter-operable, and scalable).

There is much to be said about Eco-Villages and Transition Townes, and some small enclaves are eco-hacking the future with over one hundred different open-source applications toward a fossil-free zero-waste society. This is brilliant stuff, but it will not scale as quickly or, more pointedly, we can ask if it will even scale to any degree and in time so as to avoid the The Sixth Extinction: An Unnatural History . However much singularity aficionados may cheer for nirvana, time is the one strategic variable we cannot buy nor replace.

It is Smart Cities and Smart Nations that represent the very grand challenge of achieving a prosperous world at peace, a world that works for all. Everything being done now, from the Climate Change agreements to Paris to the Smart Cities initiative in India, is poorly thought through, unaffordable, and unachievable at scale – at sustainable scale.

What is missing from the local to global conversation – apart from honest governance — is a shared grasp of how very important it is to integrate holistic analytics (for threats, policies, demographics) with true cost economics (cradle to grave for all artifacts all the time), and open source everything engineering.

Below is a depiction I created to improve on an existing program in the United Kingdom that purports to represent the state of the art in Embedded Intelligence – it was lacking the three essentials shown at the bottom of the graphic.

https://www.singularityweblog.com/wp-co ... igence.jpg" onclick="window.open(this.href);return false;

The technocracy has lost sight of the humanities – most of them have never read E. O. Wilson’s book, Consilience: The Unity of Knowledge and have no idea why the sciences need the humanities, a question that is answered most ably in this book.

To create a truly Smart City or Smart nation it is not acceptable to limits one’s definition of the necessities to broadband access. We must design cities by keeping firmly in mind what Bionic City pioneer Melissa Sterry suggests, that when nature is designing anything, it comes without fraud, waste, or abuse. Every single artifact must achieve what Buckminster Fuller called “ephemeralism,” avoiding all forms of waste.

For many this will mean pressed brick shelters and the fullest possible use of the Global Village Construction Set being created by Marcin Jakubowski. It will also mean broad acceptance of Peer to Peer forms of culture, economy, governance, and society as defined so ably by Michel Bauwens.

I have published an essay on Saving Civilization, delivered a memorandum to the Vice President of the United States on the need for an Open Source (Technologies) Agency, and provided a white paper to the Secretary General of the United Nations, so I will not belabor the elements here. My life’s work and my ambition for the future of humanity, are summed up in the below depiction of how I believe we must achieve man-machine intelligence with integrity across the whole.

https://www.singularityweblog.com/wp-co ... search.png" onclick="window.open(this.href);return false;

About the author:

Robert David Steele Vivas is a former spy, Marine Corps infantry officer, honorary hacker, past presidential candidate, and the top Amazon reviewer devoted to non-fiction, reading in 98 categories. He pioneered Open Source Intelligence (OSINT), teaching over 7,500 professionals from across 66 countries how to achieve decision-support (intelligence) with legal ethical methods. Author of many books and articles on intelligence and electoral reform, over time he morphed into a proponent for Open Source Everything Engineering (OSEE), publishing The Open-Source Everything Manifesto: Transparency, Truth, and Trust (Manifesto Series) in 2012. A 2014 profile of him in The Guardian by Nafeez Ahmed earned 33,000 “likes” in three days and now stands at 68,000 “likes.” Learn more about him at http://robertdavidsteele.com" onclick="window.open(this.href);return false;.



https://www.youtube.com/watch?v=Ha4L9fI1800" onclick="window.open(this.href);return false; [must see!]

https://www.singularityweblog.com/human ... hnologies/" onclick="window.open(this.href);return false;

via https://solari.com/blog/" onclick="window.open(this.href);return false;



https://www.goodreads.com/book/show/129 ... -manifesto" onclick="window.open(this.href);return false;



The Open-Source Everything Manifesto: Transparency, Truth, and Trust

by Robert David Steele, Howard Bloom

https://www.youtube.com/watch?v=v2vC2nKyXWU" onclick="window.open(this.href);return false; (55 minutes)





Yep. I bought the book, and two others:



Moving the Needle: Get Clear, Get Free, and Get Going in Your Career, Business, and Life!

and

Coach Yourself to a New Career: 7 Steps to Reinventing Your Professional Life



[&&]{**}[##]



Added 2/5/16 ca. 9 PM:

http://www.phibetaiota.net/2014/12/2014 ... pbi-posts/" onclick="window.open(this.href);return false;

[msfreeh]

http://sethquotes.paradisenow.net/seth_ ... rt_ii.html" onclick="window.open(this.href);return false;

Excerpts ctd. from
The Nature of Personal Reality
(part 2)

part 1 of The Nature of Personal Reality excerpts

282
Because you have free will you have the responsibility and the gift, the joy and the necessity, of working with your beliefs and of choosing your personal reality as you desire

283
...there is no evil in basic terms ... as you each move individually through the dimensions of your own consciousness, you will understand that all seeming opposites are other faces of the one supreme drive toward creativity.

... worlds that you initiate and then inhabit.

284
Remember that ideas are as natural as the weather. They follow patterns, then, and obey certain laws even as more strictly physical phenomena do.

... at birth ... you emerge into a rich natural psychological environment in which beliefs and ideas are every bit as real.

294
Certain earth experiences... are dependent upon duration in time, and result as a consequence of the mind playing upon its experience through long earth seasons.

296
This era could be more advantageous to the individual and to the race than any other period, were it recognized for what it is and understood.

298
If they ever did, they no longer trust the integrity of their bodies. They begin to act out the drama in a script written by others - to which, however, they have acquiesced.

299
Nations, like individuals, can have split personalities at times. So there was a give-and-take involved in which the blacks expressed certain tendencies for the country as a whole, while the whites expressed other characteristics.

Both groups acquiesced to their roles. In larger terms, of course, each has belonged to other races in other times and places; or to be more accurate, in simultaneous existences one plays to the other's role.

302 [shorter sleep periods:]
The conscious mind is better able to remember and assimilate its dreaming experience, and in dreams the self can use its waking experience far more efficiently.

...Both the conscious and unconscious would operate far more effectively...under an abbreviated sleeping program, and for those involved in "creative" endeavors this kind of schedule would bring greater intuition and applied knowledge.

Individuals following such natural behavior would feel much greater stability in themselves....the flow of vitality would be heightened.

...the patterns will have their own flow at certain points in your life. Following your own rhythm, longer or shorter periods will naturally ensue. Your consciousness as you think of it will be expanded through such practices. Generally speaking, eight-hour sleep periods, or longer ones, are not beneficial, nor in larger terms are they natural for the race.

There is a give-and-take chemical reaction, or rather chemical rhythms of reactions, that are far more effective in the shorter sleep periods. Many of you sleep through periods that should be those of your greatest creativity and alertness, in which the conscious and unconscious are most beautifully focused and at one. The conscious mind is often drugged with sleep just when it could be deriving its greatest benefits from the unconscious, and be able to poise most meaningfully in the reality that you know. In these instances the beauty and illumination of your dream state can be clear in the conscious mind, and used to enrich your physical life. Contrasts in your experience will appear to you in their united clarity.

Such a change in your waking and sleeping patterns very nicely helps cut through your habitual ways of looking at the nature of your own personal world, and so alters your conception of reality in general.

On the other hand, areas of ordinary behavior that may have seemed opaque before, cloudy or dark - personal characteristic behavior that was not understood, for instance - may suddenly become quite clear as a result of this transformation, in which the shadowy aspects of the unconscious are perceived as brilliant.

Barriers are broken down, and with them certain beliefs that were based upon them. If the unconscious is no longer feared, then the races that symbolized it are no longer to be feared either.

... changed wake-sleep habits can ... bring about a transformation in which it is obvious that dreams contain great wisdom and creativity, that the unconscious is indeed quite conscious, and that in fact the individual sense of identity can be retained in the dream state.

305
When you find yourself as alert, responsive, and intellectual in the dream state as you are in waking life, it becomes impossible to operate within the old framework. This does not mean that in all dreams that particular kind of awareness is achieved, but it is often accomplished within the suggested wake-sleep pattern.

A certain beneficial and natural situation is arrived at, in which the conscious and unconscious minds meet. This occurs spontaneously whatever your sleep patterns, but is very brief and seldom remembered. The optimum state is so short because of the prolonged drugging of the conscious mind.

Animals...know exactly when to alter their patterns to longer or shorter sleep periods, therefore adjusting the adrenalin output and regulating all of the bodily hormones.

In humans, the idea of nutrition is also involved. With your habits the body is literally starved for long periods at nights, then often overfed during the day. Important therapeutic information that is given in dreams, and meant to be recalled, is not remembered because your sleep habits plunge you into what you think of as unconsciousness far too long.

The body itself can be physically refreshed and rested in much less than eight hours, and after five hours the muscles themselves yearn for activity. This need is also a signal to awaken so that unconscious material and dream information can be consciously assimilated.

Many of your misconceptions about the nature of reality are directly related to the division you place between your sleeping and waking experience, your conscious and unconscious activity. Opposites seem to occur that do not exist in actuality. Myths, symbols and rationalizations all become necessary to explain the seeming divergences, the seeming contradictions between realities that appear to be so different.

Individual psychological mechanisms are activated, sometimes, in terms of neurosis or other mental problems; these bring out into the open inner challenges or dilemmas that otherwise could be worked out more easily through an open give-and-take of conscious and unconscious reality.

In the natural body-mind relationship the sleep state operates as a great connector, an interpreter, allowing the free flow of conscious and unconscious material. In the kind of sleep pattern suggested, optimum conditions are set up. Neurosis and psychosis simply would not occur under such conditions. And in the natural back-and-forth leeway of the system, exterior dilemmas or problems are worked out in the dream situation, and interior difficulty may also be solved symbolically through physical experience.

Illumination concerning the inner self may appear clearly during waking reality, and in the same way invaluable information about the conscious self may be received in the dream state. There is a spontaneous flow of psychic energy with appropriate hormonal reaction, in both situations. You do not have energy dammed up through repressions, for example, and emotions and their expression are not feared.

In your present system of beliefs... a fear of the emotions is often generated. Not only are they often hindered in waking life, but censored as much as possible in dreams. Their expression becomes very difficult; great blockages of energy occur, which in your terms can result in neurotic or even stronger, psychotic, behavior.

The inhibition of such emotions also interferes with the nervous system and its therapeutic devices. These repressed emotions, and the whole charge behind such distorted concepts about the unconscious, result in a projection outward upon others. In your individual area there will be persons upon whom you will project all of those charged, frightening emotions or characteristics. At the same time you will be drawn to those individuals because the projections represent a part of you.

There is within the innate characteristics of the mammalian brain, then, a great balance in which complete physical relaxation can occur in sleep, while consciousness in maintained in a "partially suspended, passive-yet-alert" manner. That state allows conscious participation and interpretation of "unconscious" dream activity. The condition gives the body its refreshment, yet it does not lie inert for such long periods of time.

309
The long period of continuous waking conscious activity is to some extent at variance with your natural inclinations.

...The body is denied the frequent rests it requires. Conscious stimuli is over-applied, making assimilation difficult and placing a strain upon the mind-body relationship.

... all of those flamboyant, creative, spontaneous, emotional surges that emerge normally from the unconscious become feared and projected outward, then, upon enemies, other races and creeds.

310
dream state
Lessons from "future experience" are also at hand. There are quite natural physical mechanisms in the body that provide for such interaction. You deny yourself many of these advantages however through the artificial alienation that you have set up by your present wake-sleep patterns, to which, again, your ideas of good and evil are intimately connected.

When you trust yourself then you will trust your own dream interpretations-and these will lead you to greater self-understanding. Your beliefs of good and evil will become much more clear to you, and you will no longer need to project repressed tendencies out upon others in exaggerated fashion.

314
We are IN God. We were NEVER externalized ... Everything we imagine and know is inside. There is no outside.

... only an inside could possess those characteristics of constant expansion.

319
The brain can be called simply the physical counterpart of the mind. By means of the brain the functions of the soul and intellect are connected with the body. Through the characteristics of the brain, events that are of nonphysical origin become physically valid. There is a definite filtering and focusing effect at work, then. Practically speaking, you do indeed form the appearance that reality takes through your conscious beliefs. Those beliefs are used as screening and directing agents, separating certain nonphysical probable events from others, and bringing them into three-dimensional actuality.

Other probable events could just as well become physically experienced ones. Those beliefs about yourself form your own self-image, and define your concepts of what is possible or not possible for you,. You will choose from those nonphysical probable events, therefore, only those you feel you are in accord with.

Because of your psychological and psychic structure, there is within the rich makeup of your being a literally endless variety of what you may call probable selves. In one reality or another these will all be experienced. In your present existence however you will utilize only those psychological characteristics that you believe you possess. So, you see, the personality cannot be defined as being thus-and-so.

The physical constitution of the body follows your beliefs, and so all of its sense data will faithfully mirror the beliefs that direct its activity. In certain terms hypnosis is simply an exercise in the alteration of beliefs, and only too clearly shows that sense experience follows expectations.

The "you" that you presently conceive yourself to be represents the emergence into physical experience of but one probable state of your being, who then directs corporeal life and "frames" and defines all sense data. When your ideas about yourself change, so does your experience.

Even the intimate body experience alters. You may say that you are you, but which you are you? In the most personal terms each individual creates his own world...

The overall private experience that you perceive forms your world, period. But which world do you inhabit? For if you altered your beliefs and therefore your private sensations of reality, then that world, seemingly the only one, would also change. You do go through transformations of beliefs all the time, and your perception of the world is different. You seem to be, no longer, the person that you were. You are quite correct-you are not the person that you were, and your world has changed, and not just symbolically.

Often you fall into lapses in which you actually pull in your consciousness, so to speak, and experience life in a lesser fashion. In such a state you do not seem to experience yourself directly, and indeed in the midst of what you think of as the waking state you act in the most mechanical of fashions, following habit and being less aware of sensual stimuli.

On such occasions your beliefs usually lose their edge, the directions you give to your body are not clear, and the world seems fuzzy. This is often a time of deep unconscious activity, when new latent probable characteristics are biding their time, so to speak, waiting for emergence.

In your terms probable events are brought into actuality by utilizing the body's nerve structure through certain intensities of will or conscious belief.

These beliefs obviously have another reality beside the one with which you are familiar. They attract and bring into being certain events instead of others. Therefore, they determine the entry of experienced events from an endless variety of probable ones. You seem to be at the center of your world, because for you your world begins with that point of intersection where soul and physical consciousness meet.

In surface terms the sense of "I" that you possess is the result of constantly emerging probable identities, giving continuity in time through the physical apparatus of the body with its built-in intervals of nerve reaction. You only remember the portion of your identity that is physically realized-those portions that are drawn into corporeal pattern. (aber die anderen sind doch genauso corporeal) This is the result of the focusing and yet limiting behavior of the physical brain, for effective survival behavior in your reality depends upon time reactions. The nerve patterns activity therefore causes the illusion of a present, in which your consciousness appears focused and alert.

In certain terms "future" events exist now, but they are too fast. They jump over the nerve endings too quickly, and physically you cannot perceive or experience them as yet.

Impulses possess a far different reality than physicists or biologists suppose. As you think now, "past" is still occurring. The "drag" still leaps the synapses, but, again, is not physically recorded. Past events continue. Consciously you only experience portions of events with your corporeal structure, yet the structure itself records them.

In such a way, the cells retain their memory, though you do not perceive it, and the body is aware of so-called future occurrences, though as a rule you do not consciously sense this. At other levels of psychic activity however such knowledge is also available to you, but only when you disconnect your experience from the time-activated neuronal structure-and this you can do through various alterations of consciousness, often quite spontaneously adopted.

Many such states can give you a far greater direct experience with the nature of your noncorporeal reality than any normally conscious questioning. Which you? Which world? You can to some extent discover for yourself the other probable you's that are a portion of your being.

[ChristopherABrown]

http://boydownthelane.com

human intelligence
2016/02/04UncategorizedBig Brother, bureaucracy, computers, consilience, governance, information-sharing, intelligence, open-source applications, society, stupidity, Television
human intelligence

Big Brother does not watch us, by his choice. We watch him, by ours. There is no need for wardens or gates or Ministries of Truth. When a population becomes distracted by trivia, when cultural life is redefined as a perpetual round of entertainments, when serious public conversation becomes a form of baby-talk, when, in short, a people become an audience and their public business a vaudeville act, then a nation finds itself at risk; a culture-death is a clear possibility.

— Professor Neil Postman

“… television is a “dream come true” for an authoritarian society.

Television isolates people so they are not joining together to govern themselves. As clinical psychologist Bruce Levine notes, viewing television puts one in a brain state that makes it difficult to think critically, and it quiets and subdues a population. And spending one’s free time isolated and watching TV interferes with our ability to translate our outrage over governmental injustice into activism, and thus makes it easier to accept an authority’s version of society and life.

Supposedly the reason why television—and increasingly movies—are so effective in subduing and pacifying us is that viewers are mesmerized by what TV-insiders call “technical events.” These, according to Levine, are “quick cuts, zoom-ins, zoom-outs, rolls, pans, animation, music, graphics, and voice-overs, all of which lure viewers to continue watching even though they have no interest in the content.” Such technical events, which many action films now incorporate, spellbind people to continue watching.

http://sethquotes.paradisenow.net/seth_ ... rt_ii.html

Excerpts ctd. from
The Nature of Personal Reality

The body itself can be physically refreshed and rested in much less than eight hours, and after five hours the muscles themselves yearn for activity. This need is also a signal to awaken so that unconscious material and dream information can be consciously assimilated.

Many of your misconceptions about the nature of reality are directly related to the division you place between your sleeping and waking experience, your conscious and unconscious activity. Opposites seem to occur that do not exist in actuality. Myths, symbols and rationalizations all become necessary to explain the seeming divergences, the seeming contradictions between realities that appear to be so different.

Individual psychological mechanisms are activated, sometimes, in terms of neurosis or other mental problems; these bring out into the open inner challenges or dilemmas that otherwise could be worked out more easily through an open give-and-take of conscious and unconscious reality.

In the natural body-mind relationship the sleep state operates as a great connector, an interpreter, allowing the free flow of conscious and unconscious material. In the kind of sleep pattern suggested, optimum conditions are set up. Neurosis and psychosis simply would not occur under such conditions. And in the natural back-and-forth leeway of the system, exterior dilemmas or problems are worked out in the dream situation, and interior difficulty may also be solved symbolically through physical experience.

Illumination concerning the inner self may appear clearly during waking reality, and in the same way invaluable information about the conscious self may be received in the dream state. There is a spontaneous flow of psychic energy with appropriate hormonal reaction, in both situations. You do not have energy dammed up through repressions, for example, and emotions and their expression are not feared.

In your present system of beliefs... a fear of the emotions is often generated. Not only are they often hindered in waking life, but censored as much as possible in dreams. Their expression becomes very difficult; great blockages of energy occur, which in your terms can result in neurotic or even stronger, psychotic, behavior.

These two quoted excerpts have great relevance as observations of the relationship between the collective consciousness and the collective unconsciousness. Terms I shall try to explain.

But there is some very important information missing.

A book published in 1962 by 23 Japanese biologists working on a grant from a Japanese university studying a primate called the Macaque Fuscata on the Island of Koshima in the south Pacific. The university refused to publish their final findings, which were an excursion from the purpose of the grant, and the biologists had to publish the book themselves by pooling their meager wages. Do not ask how I know these things.

The important thing is that the book is gone from the face of the Earth, but it was REPLACED by another book of the same title, "The Hundredth Monkey", in 1974 written by Ken Keyes. I read the original 1962 book. I have searched the internet for any sign of anyone ever having seen or read the original book, and have found none.

The 1974 book left out all of the scientific observations, which were communicated through a story and comprised of compiled scientific observations.

Basically the biologists had witnessed dream state communications between the mammals, and they knew it. The implication is that if monkeys can do it, people can do it better.

Only one researcher even mentions the group of Japanese biologists, Lyall Watson. He was attacked by the scientific community. This was in the early 1970's. Other researchers like Rupert Sheldrake obviously know of the study, but refuse to mention the Japanese biologists, for obvious reasons.

The first quoted text deals with television and its effects. I term this our collective consciousness. These are the things we are collectively aware of in our shared waking state reality. The second touches on aspects of 1/3 of our lives where we are sleeping, which we do not remember in any real detail after awakening. Such information remains largely unconscious. That fact leaves the door open on a wide range of possibility, particularly IF we observe mass social behaviors that are not logical.

The proposal here is that the collective conscious is manipulated to provide confirming or non contradictory information imposed upon our collective unconscious that is not entirely factual. The conscious information is either deficient or erroneous and it is all designed to allow the unconscious information to direct our behaviors or limit them in relation to directions we are taking as a species that are controlling our survival and evolution, both physical and psychologically.

I observe numerous behaviors that are highly illogical that we are engaging on mass levels, and it appears that intervention is not possible for perhaps a variety of reasons. One is memory. WIth temporal coincidence this book cover


titled "Human Memory" by Roberta Klatsky, professor of psychology, UCSB (in my town), published in 1974, does not contain the words "dissociation" and "repression", which renders the book highly incompetent on one hand. But on the other hand, the cover graphic breaking down an "M" (mind) and reassembling it into a "K" (kontrol, as in MKultra), could be a message to us in the future warning us of a program to control us unconsciously. In conclusion, the book has a highly controversial message.

That message, combined with the missing 1962 book titled "The Hundredth Monkey", logically should create great alarm.

I am prompted to make this post because not one person in the forum has agreed and accepted that the framers intent for us and our constitution included these prime intents.

Do you agree and accept that the framers of the founding documents intended for us to alter or abolish government destructive to our unalienable rights?

Do you agree and accept that the ultimate purpose of free speech is to enable the unity adequate to effectively alter or abolish?

PRAYER:
Lord, please bring our minds to work upon this dilemma and preserve our awareness of you and your understanding throughout our existence to protect us towards your eternity.