Tuesday, January 30, 2007

Sugar: Sweet Poison

Sugar
Sweet Poison

Sugar is a basic element found in starchy food. Sugar cane contains 14% trace elements, minerals and vitamins, plus chlorophyll. The sugar we purchase in the supermarket for personal consumption is heated up in chalk-milk, so that calcium and protein are extracted. It initially becomes an alkaloid, thus destroying all vitamin content. In the second phase, the sugar is mixed with acid chalk, carbonic gas, sulphur dioxide and finally, with natrium bicarbonate. This mixture is cooked and cooled off several times, and thereafter crystallized and centrifugalized.

This dead mass is then treated with strontium hydroxide. Subsequently, it arrives at the refinery where it is passed over chalk carbon acid to clean it. Dark coloring is removed by adding sulphuric acid and then it is filtered with bone charcoal. Finally, it is colored with Indathrenblue, or the highly toxic Ultramarine.

This product’s chemical composition is C12 H22 O11, which you can buy in shops as "pure cane" sugar, sugar cubes, candy, etc. All of its life-giving and protective forces have been destroyed, and this product called sugar has an atomic density of 98.4 to 99.5 %. Such density falls under the category of poison. This industrial sugar irritates the mucous membranes, tissues, glands, blood vessels and intestinal tracts of the persons who eat it. White sugar also paralyzes the intestinal peristaltic functions and leads to immune system failure. White sugar also destroys brain cells and elevates the internal temperature of the body.

Tooth tissue has a tissue pressure of 7 At. Industrial sugar increases this osmotic pressure to 34 At. Tooth enamel is the hardest substance in human beings, together with bones. We have found teeth that have been on the earth for 100,000 years and still intact despite heat and cold, rain, snow, bacteria, etc. However, white sugar is capable of destroying tooth enamel within hours, penetrating the structure of the tooth-tissue like a nail and breaking it down. What Nature could not do since the beginning of time, mankind has achieved in no time at all. He is the only being that destroys the nutrient value of his food before consumption.

Here follows an interesting study from Denmark, where death due to diabetes for 100,000 members of the population and the use of sugar consumption per year per person are displayed.
Year Deaths Sugar Intake
Per Person / Year
1880 1.8 13.5 kg.
1911 8.0 37.6 kg.
1934 19.1 51.3 kg.
1955 34.3 74.7 kg.
1975 78.6 81.8 kg.

In the USA, the population receives up to 25% of their calories from sugar. In the year 1870, diabetes was almost unknown. In 1880, the sugar and sweets intake were 18 kg; in 1927, 70 kg; in 1950, 101 kg per person/year. Nevertheless to date, the cancer hospitals and children´s hospitals feed patients with ´denatured´ food, conserves, white sugar, white flour, etc. trying their best to feed the cancer and other illnesses of their patients.

Health can only come when we take responsibility for our own body, mind, soul and the environment. Faith without action is dead, the same as food without life-force is dead.



The Relationship Between Sugar and Brain Power

It is common knowledge that sugar (meaning natural sugar) is the principal food for the brain. Now, what can we learn from sugar, as it is consumed on an everyday basis?

There is a saying that our so-called civilized population does not use its intelligence! How can we prove whether this is true or not? The German department of education has the statistics for their country. Between 1890 and 1940, they have observed a loss of intelligence of 10 %. This means a diminution of the general ability down to one sixth, a diminution of the talented to one-half. In contrast, the amount of mentally-slow persons has tripled. The mentally-retarded increased four times, and there are thirty times more half-idiots than during the time of the Renaissance. The loss of one’s intelligence is equivalent to a death sentence.

For our great-great grandparents, it must appear that today´s so-called intelligent man is rather a dull person. In these times, our genius is hardly ever challenged. Creative acts are performed by a minority with creative power. What originally made humans human was the creative force within.

We can see it in any political arena, how weak and uncertain the decisions are; or in science, how a repaired instrument just gets worse after it returns from the repair-shop. The problems have increased with the consumption of industrial sugar and white starch. The brain was originally stimulated and fed by natural fruit-sugars. This has given the brain its stability and structural thinking patterns.

Fruits coming mostly from mono-cultures, soaked in pesticides and environmental toxins, are far from being a good brain-food. The consumption of dead sugar is increasing astronomically. The brain collapses and acts crazy and unreasonable because of the influence of white sugar. This contributes also to family problems - including violence.

In the United States in 1970, there were 40 million people that sought medical help because of emotional disturbances. Half of the United States is suffering knowingly from one or other mental disturbances and the outbreak of violence. In large towns like London, there are 30 idiots for every 1000 citizens. We can observe that the performance in schools shrinks from year to year. Now there are already first-graders using the help of teachers at home. The German educational department mentions in 1978, that in Hamburg, of 2000 children of the age of six, 55% suffer from important emotional disturbances, 20% have anorexia, and another 20% have sleeping problems. Out of all foods, sugar is certainly the No 1 killer. Starch, which is certainly consumed in no less quantity than sugar in the civilized world, is another great contributor for our public mess and loss of intelligence.

Intelligence and feeling are very closely linked. It is not surprising that in our time there are so many people suffering from violent emotional pain. The brain is the commander of everything. When we destroy the brain, we basically destroy humanity, which depends upon brain-power at all times.

It is astonishing where you can find sugar already in today´s food. Even in fish conserves, you can find among the ingredients the presence of industrial sugar. Any other substance with the same atomic density is called poison and cannot be obtained without a medical prescription and then only a few grams of it. Poisons are sometimes prescribed in order to cure an illness. However, the purpose of Sugar is to destroy humanity, together with its dignity and creative power. It is one of the most sinister products ever made to be legally sold as food.

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Thursday, January 25, 2007

Was Christ Educated By Buddhists?

JESUS CHRIST TAUGHT BY BUDDHIST MISSIONARIES
Quote

Excerpt from the book "Great Saviors of the World" by Swami Abhedananda, Ramakrishna Vedanta Math

Ideas regarding a kingdom of peace and love were scattered in Northern palestine for at least two centuries before the Christian era by the Buddhist missionaries. It is indeed a well-known fact that the gospel of peace, good-will and love was preached in Syria and Palestine by Buddhist monks nearly two hundred year before Christ. Thier influence was felt most deeply by the Jewish sect called the Essenes, or the Therapeutae, to whch sect, as many schoars believe, Jesus himself belonged. it is interesting to note thesimilarities between the Essenes and the followers of Buddha. The Buddhists were also called Theraputta, a Pali form of the Sanskrit Sthiraputtra, meaning the son of Sthira, or Thera: one who is serene, enlightened, and undisturbed by th world. Thera was one of Buddha's names. These people had the power to heal disease.

Readers of the history of India are aware that in 249 B.C. Asoka the Great, the Buddist emperor, made Buddhism the state religion of India and sent missionaries to all parts of the world then known to him to preach the gospel of Buddha. He sent missionaries from Siberia to Ceylon, and from China to Egypt. These missionaries preached the doctrines of Buddhism, not by bloodshed and sword, but by scattering blessings, good-will and peace where they went. The edicts or stone inscriptions of Asoka were written during his lifetime. One of these edicts mentions five Greek kings of Syria, Ptolemaos of Egypt, Antigonus of Macedon, Magas of Cyrene, and Alexander of Epiros. The edict says that Asoka made treaties with these kings and sent Buddhist missionaries to their kingdoms to preach the gospel of Buddha. "Both here and in foreign countries" says Asoka, "everywhere the people follow the doctrine of the Beloved of the gods, wheresoever it reacheth", Mahaffy, the Christian historian says: 'The Buddhist missionaries preached in Syria two centuries before the teaching of Christ, (which has so much in common with the teaching of Buddha), and this was heard in northern Palestine."

The labours of these Buddhist monks were not fruitless in these places. They continued to preach through parables the highest ideals of religion from generation to generation. Their communites, bound to a life of celibacy, which was not a Jewich custom, increased from age to age as outsiders joined their ranks. Even the Alexandrian Neo-Platonist Philo, who was a contemporary of Christ, mentions in his writings once or twice the "Indian Gymnosophists", or Buddhists, and says that the Essenes numberd about four thousand at that time. The doctrines of the Essenes, their manner of living, and the vows of their communities show the results of the Buddhist missionary work during the two centuries immediately preceding the birth of Christ. Pliny says: "The Essenes live on the western shore of the Dead Sea. They are a hermit clan - one marvellous beyond all others in the world, without any women, without the joys of domestic life, without money, and the associates of the palm-trees." If we read Josephus we find how highly the Essenes of those days were respected.

One of the peculiar practices of the Essenes was the bath of purification, which was also a peculiarity of the Buddhist monks. The life led by John the Baptist was typical of that of a Buddhist monk. Exactly like a Buddhist, the Essene rose before sunrise and said his morning prayers with his face turned towards the east. When the day broke, he went to work. Agriculture, cattle-breeding, bee-keeping, and other peaceful trades were among his ordinary occupations. He remained at work until eleven o'clock; then he took a bath , put on white linen, and ate plain vegetable food. The Essenes abstained from meat and wine. They also wore leather aprons, as did some of the Buddhist monks. The Essene novice took solemn oath to honour God, to be just toward his fellow-men, to injure no one either of his own accord or by order of others, not to associate with the unrighteous, to assist the righteous, to be ever faithful to all, always to love truth, to keep his hands from theft and his soul from unholy gain. There were some who joined the order after having lived a married life.

Earnest Renan says: "The Essenes resembled the Gurus (spiritual masters) of Brahmanism." "In fact," he asks, "might there not in this be a remote of the mounis (holy saints of India)?" According to Renan, "Babylon had become for sometime a true focus of Buddhism. Boudasp (Bodhisattva, another name of Buddha) was reputed as a wise Chaldean and the founder of Sabaism, which means, as its etymology indicates, baptism." He also says: "We may believe, at all events that many of the eternal practices of John, of the Essenes, and of the jewish spiritual teachers of the time were derived from influences then existing but recently recieved from the far East" - meaning India. Thus we can understand that there was an indirect influence of the Buddhist monks upon the mind of jesus through the Essenes, and especially through John the Baptist.

Although jesus never pretended to have created the world, nor to govern it, yet his followers worshipped and loved him as the Messiah; and later on the writer of the Fourth Gospel identified him with the "Word," or Logos of Philo, about the latter part of the third century of the Christian era. According to the Synoptic Gospels, the idea of the advent of the end of the world and of the reign of justice and the kingdom of God grew so strong in the mind of Jesus that apparently it forced him to think that he - the Son and bosom friend of his Father - must be the executor of God's justice and goodness should be established. This thought gradually led him to believe that, as he was the Son of God, he should be the universal Reformer, and was born to establish the kingdom of God.

The fundamental principles of the religion of Jesus, however, were purity, charity, self denial, control of passions, renunciation, non-attachment to wealth and to earthly things, intense faith, forgiveness and love for enemies, and the realization of the unity of the soul with the 'Father in Heaven.' During the one year of his public life as a spiritual teacher, jesus taught his diciples these principles and showed them the way to practise them by his living example. But all these grand ethical and spiritual doctrines, upon which the religion of Jesus was founded, were practised for nearly three centuries before Christ by the Buddhist preachers in Babylon and Syria, and they were taught in India for ages before that. The same ideas were inculated by the Vedic sages, by the vedanta philosophers, and afterwards by the Avatars, or Incarnations of God, like Rama, Krishna (who lived about 1400 B.C.), Buddha (547 B.C.), Sankara, Chaitanya, and Nanka, and also by Ramakrishna of the nineteenth century. If we study the lives of these men, we find that, like Jesus, each one of them lived a pure, spotless and unselfish life of renunciation, always loving humanity and doing good to all.

Those who have read the doctrines of Buddha know that the ethical teachings of Jesus seem like repetitions of what Buddha taught. Those who have read the Bhagavad Gita, or 'the Song Celestial,' will remember that the fundamental principles of Krishna's teachings were purity of heart, self-denial, control of passions, renunciation, love towards enemies, forgiveness, and the realization of the unity of the soul with the Father. In short, the religion of Christ was taught before him by Buddha and Krishna in India. Like Jesus the Christ, Krishna said in the Bhagavad Gita: "I am the path. Follow me and worship one God. I existed before the world was created. I am the Lord of all." And again: "Giving up the formalities of religion, come unto me; follow me ; take refuge in me. I shall free thee from sins and give peace unto thee. Grieve not."

But although Jesus the Christ did not teach a new religion, still he came to fulfil and not to destroy. He gave a new life to the old truths, and by his wonderful personality impressed them upon the minds of his own people.

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Gospel Of The Nazarenes

Gospel of the Nazirenes: Integrating Reincarnation and Christianity
Restoration of the Original Teaching?

Continuing discoveries this century are shedding ever greater light onto one of the most opaque and mysterious periods in history, illuminating the man and message and 1st century cultural impact of Jesus. Given the recent discoveries of the "Dead Sea Scrolls", the "Gnostic Gospels" of Nag Hammadi, and now, apparently, even the long-sought "Gospel of the Nazirenes", far more has been discovered about the earliest days of Christianity in this century than in all the years previous. And what is becoming more and more clear from these discoveries is that the original message of Christ differed sharply from the official doctrines later adopted by the church.

Recently an Aramaic manuscript entitled "The Gospel of the Nazirenes" was translated and published. Said to be an ancient scripture forgotten for centuries in a Tibetan monastery, this work seems, in virtually every respect, identical to a work by the same title that was known and widely quoted from in the first centuries of the church. Many of the most revered early church fathers, as well as a surprising number of scholars today, have boldly declared that the legendary "Gospel of the Nazirenes" was nothing less than the long-lost ORIGINAL Gospel which, legend holds, was collectively written by the actual 12 apostles in the period immediately after Christ's death, and upon which all three of the Biblical synoptic Gospels were based.

If this recently published work indeed IS that original lost scripture, it would be a magnificent treasure of unequaled value, possessing incomparable relevance for the whole of Christianity. The manuscript claims in no uncertain terms to be that same ancient work composed by the 12 apostles, and, in fact, it makes an intriguing and compelling case for being just that.

And it supports DivisionTheory, the scientific Life-After-Death theology found in the Gnostic Gospels of Nag Hammadi in the 1940's.

The Legend of the Lost Gospel
For nearly 2,000 years, all we objectively knew of Jesus came to us primarily through the four Biblical Gospels. But for all that time, a great and enduring pall has hung over those lofty works. In the fourth century, the authorities of Rome decided just which of the countless books on Jesus in circulation at that time would make up the present-day Bible, deciding once and for all, in effect, which works were to be judged as genuine and authoritative and which were not. This decision, unfortunately, carried the undeniable taint of politics - and possible political compromise - the Bishops making these decisions were doing so at the direct command of the Roman Emperor, and their future financial and social well-being was, everyone agrees, entirely under his control. It has been whispered ever since the fourth century that much of the true message of Jesus was edited out at that time, due to the oppressive and theologically-obtuse influence of Constantine.

Many Christian scriptures that failed to be admitted into the Bible were then outlawed, collected, and destroyed.

Prior to 325 AD, however, many of the early Church fathers had included in their writings mention of an earlier Gospel, upon which, they claimed in near-perfect unison, the synoptic Gospels of Matthew, Mark, and Luke had ALL been based. Mentioned or quoted from by such well-known church fathers as Papias, Hegesippus, Iranaeas, Clement, Origen, Basil, Epiphanius, Eusebius, and St. Jerome, this document had gone variously by the title "Gospel of the Nazirenes" (The word "Nazirene" comes from a "Nazirite-Essene" sect, or a Nazirite sect of the Essene branch of Judaism), "Gospel of the Hebrews", "Gospel of the Ebionites", and "The Aramaic Gospel of Matthew".

For nearly 2,000 years, historians considered this work to have been irrevocably lost, but in 1870 a forgotten copy was said to have been discovered hidden away in a Tibetan monastery, and was quickly translated from the original Aramaic, published this time as "The Gospel of the Holy Twelve". This work was, however, translated quite clumsily into very dusty old-style King James English, and at the time the work was not widely noticed or read. But now a new translation has arrived, published in 1997, edited and restored by Alan Wauters and Rick Van Wyhe.

This document certainly seems to be the same gospel referred to by so many ancient commentators. Although that ancient original scripture had indeed been lost, a number of its passages are still known, having been preserved when various church fathers quoted them in their own writings. Virtually all those quoted passages are found again here in "Nazirenes" in their entirety (as are also virtually the entire contents of the Gospels of Matthew, Mark, and Luke). Numerous historical references thus seem to confirm the authenticity of the 1870 manuscript, and many modern scholars since 1870 have concluded as well that this work is, in all likelihood, the original source of much of the material that eventually found its way into the Biblical Gospels. If so, the Biblical Gospels would then be mere edited versions of this earlier, and therefore more authoritative work, just as many have argued over the centuries.

The Stamp of Authenticity
Far more than the Biblical Gospels, this work has the feel of having been written by actual witnesses to the events it describes. The detail is often both more natural and more explicit, and a great many theological, social, and political issues come out making a great deal more sense.

Often during the reading of this work, one feels that one is simply reading the Bible, for many passages are, indeed, virtually identical to that found in the canon. The familiar old stories are told again, and either the working is identical, or, when expanded upon or alternate wording is used, the stories come out making rather more sense than before, clearing up many questions left hanging in the authorized version.

Never does it seem that the unfamiliar material is actually out- of-place, as if it had been pasted-in by editors after the fact. Rather, in virtually every instance the fresh material seems an integral component of the narrative, and, as one reflects anew upon the more familiar wording of the authorized Bible, the absence of this unfamiliar material seems now to stand out as a lacking:

"And Herod with his men of war set him at naught, and mocked him, and arrayed him in a gorgeous robe and sent him again to Pilate.

And the same day Pilate and Herod were made friends, for before they were at enmity between themselves." - Nazirenes 81:17

Nice detail. Its inclusion in the narrative doesn't seem necessary for any theological content or other long-term significance, but it is nonetheless precisely the sort of detail a group of 12 friends might see fit to include in their narrative.

Similar details occur throughout the text. In the authorized Bible, for example, at Jesus' death it merely reports that the "veil of the Temple was ripped" by a powerful earthquake.

But in what is seemingly the more original, and detail-rich work, "Nazirenes" elaborates convincingly:

"And behold there was great thunder and lightning, and the partition wall of the Holy place, from which hung the veil, fell down, and was rent in two, and the Earth did quake, and the rocks also were rent." - Nazirenes 82:26
Seemingly minor yet colorful and narratively enriching details like this run throughout this text, giving the compelling impression that this is indeed an original eyewitness narrative, not a bland, confused, or glossed-over retelling of a dusty tradition repeatedly handed down orally for 30 years of more before finally being committed to writing.

Traditional scriptural teachings maintain that the mighty works recorded in the New Testament went unwritten for some 30 years or more before being put down in writing, but this seems to make no sense. At least some of the apostles were, reportedly, quite literate and learned men, and it seems likely, even prior to encountering a text such as this, that an already close-knit group of 12 learned friends would have quickly pooled and compared their memories in an effort to compose a definitive version of their recollections of the man, teachings, and works of Jesus, before anything of import could be forgotten.

And this text, now available for all to read, constitutes evidence that such a collective testimony not only WAS composed (just as reason suggests it would have been), but successfully survived the centuries after all, even in spite of whatever political forces that might at one time have been aligned against it.

It seems very much as if the authorized Gospels in the present-day Bible were all various edited versions of this "Gospel of the Nazirenes".

Some material originating in "Nazirenes", it seems, even found its way into the Biblical books of Acts and Revelations.

In many ways, while reading it, the familiar age-old message of the Bible comes through as always; but then one is suddenly jolted upright, finding oneself reading startling passages that directly defend the very NON-Western tradition of reincarnation (along with equally unfamiliar tales of Jesus' studying various mysteries and wisdom traditions in India and Persia and Egypt, tales of His marriage and the subsequent death of His wife, and much more).

In many places, then, what is written in "Nazirenes" contrasts sharply with the familiar story and message in the authorized Bible. It teaches strict and uncompromising vegetarianism, describing how Jesus' anger at the Temple was not merely directed at the financial business going on there, but was specifically over the selling and slaughtering of sacrificial animals in the Temple, which was supposed to be a House of Prayer, but had been changed, he cried, into a slaughterhouse. The idea that Jesus might have felt outrage at seeing the cruel carnage of innocent creatures in the Holy Temple seems fully consistent with his character as we have collectively come to imagine Him, and this interesting variation of the "moneychangers" story in "Nazirenes" comes across as fully believable. In a word, it has the ring of truth to it.

"Nazirenes" claims that one of the biggest reasons Jesus was so adamantly condemned by the religious authorities of Israel was because he advocated an end to blood sacrifices at the Temple. To bring an end to these sacrifices, of course, would have completely undermined the financial livelihood of much of the Temple priesthood , and so they would have seen Jesus as embodying a personal threat of no little consequence. In effect, he went right for their wallets; an act more certain to elicit intense opposition from the Judaic priesthood could scarcely be imagined.

"Nazirenes" also claims, not that Jesus was the "Only Begotten Son", but, phrasing it quite differently, that he was the "First Begotten Son" of God. The small change in terminology entirely undermines the traditional church's position that Jesus was a Divine being who simply chose to become human; instead, this text now suggests, he was at least also, in some respects, a human who, through persistent effort and faithfulness to "The Law" (perhaps over many lifetimes), had become a Divine being, suggesting the very gnostic notion that anyone else might also attain the same accomplishment, which in turn reminds us all of some of His Biblical comments:

"I have overcome the world." - John 16: 33

"He who believes in me will also do the works that I do; and greater works than these will he do...." - John 14:12

In a most modern slant, "Nazirenes" directly advocates euthanasia, but only in cases of extreme suffering. Always and everywhere throughout the book, the image of Jesus is one utterly dedicated to gentleness and loving care for others. Many scenes involved Jesus rebuking someone for cruelly inflicting pain on others, whether people or animals.

Reincarnation Integrated into Christian Theology

I am delighted to report that this restored Gospel seems fully consistent with, and in many respects powerfully supports my own work, DivisionTheory, which maintains that the soul and spirit of ancient scripture are the unconscious and conscious of today's science, which split apart after death, each going on to an entirely separate afterlife experience. The unconscious soul, carrying one's memories and emotion, becomes trapped in a self-created heavenly or hellish dreamlike unconscious netherworld of its own creation, while the conscious spirit, carrying the intellect and free will, goes on to a new incarnation utterly oblivious to the fact that it had lived before.
My long-standing fear was that some early Christian text of this degree of apparent authenticity would eventually arise which would decisively EXCLUDE DivisionTheory from the teachings of Christ (in which case I would be forced to chuck the conclusions of 10 years of work, to which, I admit, I have more than a little ego attachment); but instead, such a work has now come to light which stands as even more powerful SUPPORT for concluding that DivisionTheory is indeed an accurate portrayal of those original teachings.

The Afterlife: Losing the Soul
Like DivisionTheory, "Nazirenes" specifically teaches that man is a triune being, composed of body, soul, and spirit (54:14), but also teaches that this triune nature can be violated, that it is, in fact, possible for one to lose one's soul at death (25:10). "Salvation", or "eternal life", was specifically described as "saving one's soul"; but this was contrasted with those who do not "fulfill the Law", and therefore would "lose" their soul at death. Losing their soul, however, did apparently not mean that one's whole being would become permanently trapped in some netherworld, nor did it mean ceasing to exist; on the contrary, even if the person "lost" his soul, HE WOULD STILL REINCARNATE, the text insists. "Losing the soul", then, meant something very different to the writers of this Gospel than that meaning currently assumed in Christian circles. Just as the only difference between reincarnation and eternal life would seem to be in the issue of saving or losing one's memories of one's past, the only difference between saving or losing one's soul would seem to be the difference between reincarnating as usual or acquiring "eternal life". In that the concept of reincarnation already incorporates the idea that death does not end one's existence, the "Nazirenes" concept of "eternal life" apparently means more than simply continuing to exist after one's physical death. It means, rather, that one's memories are retained, one's sense of self-identity is retained. And as modern science has taught us that memory is stored in the unconscious, this would require that the unconscious soul not be "lost", but rather be "saved".

The Afterlife: Eternal Life Vs. Reincarnation
"Nazirenes" teaches the doctrine of reincarnation as a certainty (69:2, many others), but also teaches that acquiring "eternal life" is only an OPTION. This "eternal life" is thus NOT merely the eternal life of reincarnating, but was thought to be something merely potentially possible for human beings to achieve, a possibility that should be sought, but by no means was this ‘eternal life" a guaranteed certainty. Reincarnation was a guaranteed certainty, but "eternal life" was not. Thus there existed, according to this teaching, some OTHER form of "eternal life" superior to merely reincarnating and forgetting one's past lives, some OTHER form of continual existence in which one's past efforts and hard-earned knowledge and wisdom and skills and loves and accomplishments would never be lost again, as is normally the case when reincarnating:

As in Adam, all are bound to cycles of rebirth, so in the Lord shall all be made eternal. Blessed are those who are made perfect .. for... their works do follow them." - Nazirenes 69:2
And sounding very much like DivisionTheory indeed, this eternal life, this "perfection", could only be attained by a particular integrative interaction of the unconscious soul and the conscious spirit:

"...every soul may be perfected by the ascent of the soul into the spirit and the descent of the spirit into the soul...." - Nazirenes 96:16
The Afterlife: Fulfilling "The Law" Within
In order to achieve this eternal life, "The Gospel of the Nazirenes" declares, "The Law" must be fully obeyed. In this respect this book shows us a very "Jewish" Jesus indeed, with His unequivocal focus on ‘The Law that must be obeyed'. But "The Law", to THIS Jesus, was not altogether that same Law written in the Hebrew Old Testament, but rather a universal Law pre- written into the inner being of Man. The true Law given by Moses, THIS Jesus claimed, had been altered and betrayed and adulterated by the priests of Persia during the Jewish people's captivity there. The true Law given by Moses was, this scripture maintains, the same ancient Law is always pre-written in the hearts of men - the "Law of Love and the unity of all life in the One-Family of the All-Parent" (24:4).

This work teaches that living according to that inner Law is the key to salvation, Eternal Life, the Kingdom of Heaven. It teaches that if one experiences hell after death, it is not because one was condemned by God or anyone else, but by being "Self"-condemned (18:1, 46:3). Whatever hellfires the evil dead suffer after death would be those very same fires they themselves created in their own unconscious souls prior to their deaths....

"Then he shall say to them on his left hand, "Depart from me evil souls into the eternal fires which you have prepared for yourselves." - Nazirenes 67:11

.. by betraying the Law, the sense of right and wrong, that was pre-written into their inner beings. Those who did NOT follow and obey the true "Law" would not receive this ‘eternal life". They WOULD, however, still continue to reincarnate.

The Afterlife: Reincarnation Vs. Resurrection

"The Gospel of the Nazirenes" teaches the Eastern doctrine of reincarnation right alongside the traditional Western doctrine of an eternal heaven and hell; just as in DivisionTheory, these two traditions are shown united in a single integral vision of Life After Death. And also like DivisionTheory, "Nazirenes" ALSO combines the Eastern doctrine of reincarnation with the Western doctrine of a coming Universal resurrection, in which all the world's dead would simultaneously rise to conscious life. But including, within the context of reincarnation, this idea of a coming "universal resurrection" at the end of time is a tricky proposition. How can all the world's dead rise at the same time into physical bodies when each person shares identities with his own other selves, his numerous past incarnations? Clearly, such an event would have to be, as DivisionTheory claims, a time when the memories of past lives and past selves would suddenly flood back into the conscious world, when the dead awaken within us all, within already-living bodies, as opposed to the spontaneously and miraculously reconstituted bodies expected by traditional Western theology:

"The Kingdom is within you. But the time approaches when that which is within shall be made manifest in the without, for the sake of the world." Nazirenes 91:3

Judgment Day: Resolving the Doctrinal Conflict Within Nazirenes
Sadly, "Nazirenes" does not clearly spell out how these two co-existing doctrines were successfully integrated in the minds of Jesus and the 12 apostles, but, outside of the DivisionTheory scenario of spontaneous past-life memory restoration, the Bible's prophecies of a coming Universal resurrection into physical bodies seem incompatible with the doctrine of reincarnation. Thus, it seems, only DivisionTheory resolves the doctrinal conflict that "Nazirenes" presents.

"The Gospel of the Nazirenes" also teaches that, even at Judgment Day, the evil souls of the world will, even then, still have one last chance to repent and turn and be saved (40:7, 46:23, 67:15), a conclusion which DivisionTheory also arrived at, but a teaching which does not seem to appear in the traditional Bible.

"Nazirenes" is in full agreement with both DivisionTheory and the Biblical Gospels on at least one point: "Nazirenes" entirely supports the doctrine of the existence of the devil.

As with DivisionTheory, "Nazirenes" Last Day vision describes a time in which all humanity will end up sharing possession and experience of a common conscious component, the same conscious and autonomous spirit ultimately dwelling in the psyches of each of us, looking out through the eyes of each of us, riding right alongside each of us in our own minds, simultaneously dwelling in the psyche of each living person on earth:
"We shall teach The Way to prepare your children for the indwelling Universal Messiah." - Nazirenes 96:20
Metaphysics: Making the Two One
As with DivisionTheory, and the gnostic "Gospel of Thomas", "Gospel of Philip", and "Gospel of Truth" found at Nag Hammadi, reconciling and integrating the dual nature of all being is a main focus of "Nazirenes". God is repeatedly called not "Father", but the Father-Mother, or the All- Parent. His attributes are repeatedly described with equal-but-opposite word pairings such as "Love and Wisdom", head and heart", "soul and spirit", "within and without", "right and left", and "male and female", and the "Oneness" of this divine pair, by whatever name, is constantly being mentioned, advocated, and described.
"And a certain prophet seeing [Jesus] said to him, "Behold the Love and the Wisdom of the Most High are One in thee...." - Nazirenes 6:5

These things being done, Jesus spoke these words ...:Thou has glorified me, Thou has filled my heart with fire. Thou has set lamps on my right hand and my left, so that no part of my being should be without light. Thy Love shines on my right hand, and Thy Wisdom on my left." - Nazirenes 76:11-12

"No one knows thee, save a Son, who also has the Daughter within; or a Daughter, who also has the Son within. No one know the Daughter or the Son save those to whom the Holy Spirit is revealed, who is the Two-in-One." - Nazirenes 44:14

"Far and near, the All-Parent knows His own. Yes, in each of you, the Fatherhood and the Motherhood may be seen; for the Father and the Mother are One in the All-Parent". - Nazirenes 50:8

Like DivisionTheory, and like the Gnostic Gospels recently unearthed in Egypt, "Nazirenes" declares that salvation comes through the reconciliation and integration of the two primordial elements of being:
"As it is above, so below. As it is within, so it is without. As on the right hand, so on the left. As it is before, so it is behind.

As with the great so with the small. As with the male, so with the female. When these things shall be seen, then you shall see the Kingdom of the Most High. For in me there is neither male not female, yet both are One. The woman is not without the man, nor is the man without the woman. isdom is not without Love, nor is Love without Wisdom. The head is not without the heart, nor is the heart without the head, in the Holy Spirit which atones all things." - Nazirenes 52:9-11
And one of them said, "Teacher, it is written of old, "The Elohim made man in their own image, male and female created they them." How can you say then that the Lord is one?" And Jesus said to them, "Verily I say to you, in the Lord there is neither male nor female and yet both are one, and the Lord is the Two in One.

He is She and She is He. The Lord is Perfect, Infinite, and One. ...the Elohim created man in the Divine Image male and female, therefore is the Lord both male and female, not divided, but the Two in One, Undivided and Eternal." - Nazirenes 64:2, 6
And one said to him, "Teacher, when shall the Kingdom come?" And he answered and said, "When that which is without shall be as that which is within, and that which is within shall be as that which is without, and, the male with the female, neither male nor female, but the Two in One. They who have ears to hear, let them hear." -
Nazirenes 66:12

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Wednesday, January 24, 2007

Francois Rabelais

Very little is available, to those of us who have embraced the Law of Thelema, pertaining to proper conduct, behavior, or etiquette. Aleister Crowley gave us some material, most of it consisting of Liber AL, Duty, Liber Oz, etc. This material, however, is open to interpretation, and in some instances, there are details that cannot be openly discussed without becoming “centers of pestilence.”

Francois Rabelais dreamt of a place called The Abbey of Thelema where the law would be, "Do as thou wouldst." His plan was greatly detailed, leaving very little to dispute, and this makes him a perfect source of information for Thelemic living, forming a Thelemic community, or at the very least; for the proper conduct for those of us who have embraced these principles. He was so exact in his descriptions of the architecture that a modern architect was able actually construct his Abbey of Thelemé.

He was a Catholic monk who lived in the 15th century France. He loved the monastic lifestyle, but could not agree with many of the principles embodied by the Church. It is interesting to note, that he was alive at time when the Roman Catholic Church was at a crisis, and Calvinism began to spread throughout Europe. This provided Rabelais with the opportunity to "jump ship;" an opportunity he decided to pass up. Despite his disagreements with its dogma, and that he would ridicule the priesthood in his works, he preferred to remain faithful to the Roman Catholic Church. This got him into much trouble, as he could not keep his mouth shut. He was a learned, very well spoken man, whose dialogue was so intriguing he was often sought out by the higher elite class of France to attend social functions: His well-to-do friends got him out of trouble many times when the Church wanted to send him to the stake; he appears to have loved decadent living.

He was a man of the times. The Western world was exposed for the first time to the Byzantine culture when Constantinople fell. Gunpowder was employed for the first time and brought the end to the age of Chivalry and Honor. The invention of the printing press brought knowledge to everyone, and topics like science, warfare, fencing, astronomy, medicine, architecture, zoology, botany, and chemistry fascinated and molded Rabelais psyche. He began his career as a writer by editing the medical works of Hippocrates and others. He was a man in love with knowledge who was intimately familiar and obsessed with medieval philosophy.

Because he believed in the dignity of humanity he was referred to as a humanist. He believed that it was man's right to enjoy all things of pleasure and was therefore labeled a hedonist. Over the years he has became somewhat of a legend, Crowley's respect for Rabelais certainly cannot be underestimated, probably due to the fact that Crowley shared Rabelais prankster-like quality.

His father was a successful lawyer, and his mother was a woman of some nobility. He was born February 4, 1494 in a place called La Deviniere, and was baptized at the church of Saint-Pierre de Seuilly; a Benedictine abbey. He had a sister and two brothers to share in the family estate at the death of his parents. It is rumored that he did not receive his share due to the fact that he had entered a religious order known as the Franciscan Order, and although he believed poverty to be "an affliction like no other", had taken a vow of poverty.

His mind was shaped by three disciplines: Medicine, Theology, and Law.

At the monastery, he had gotten into considerable trouble for having a library of Greek books at a time when the Church perceived such works as heresies. This library was taken by his superiors, but was restored thanks to an admirer with considerable clout. Rabelais was then encouraged to leave the Franciscan Order and seek admission to a more liberal organ of the Church known as The Benedictine Order.

The root of his ideas emerged from the wellspring of classical literature. The banned works of pagan Greek and Roman writers provided Rabelais with much of his ideology. During a time of oppressive Christianity, there was nothing dated or outworn about Plato, Cicero, Livy and others. During those oppressive times, the rediscovery of the classics was to Rabelais indistinguishable to rediscovering truth.

He was concerned with the development of human virtue in all forms to the fullest possible extent. Not just qualities like understanding, kindness, empathy or forgiveness, but also courage, discrimination, discretion, articulacy and even love of honor. He held that action without insight was pointless and barbaric, and likewise rejected insight without action as unproductive and flawed. He looked upon philosophy and poetry as ways to educate of the young and instruct adults (especially rulers). His work, may sound exaggerated to the modern mind, but his criticism of the various bureaucracies of his time was quiet realistic. Held humanity in such high regard that he subscribed to the utopian idea that men and women, when left to their own devices, would be true to their own nature, and do the right thing in every case. In short, with his writings, he called for the comprehensive reform of culture.

His works were compiled into one tome containing five books. Much of what he wrote got him into trouble with ecclesiastical authorities. On more than one occasion the stake was prepared to greet him, but managed to stay alive by disappearing; sometimes for several years at a time.

Sometime after 1530, he decided to turn in his robes for a medical career, which he pursued at the University of Montpellier. He had found his calling; from here forward he would be known as “Master Francois Rabelais, Doctor of Medicine.” He later went back to the Church, and was given permission to practice his medicine wearing the priestly robes. The only catch was that he would not operate or dissect humans, and that he would not charge for his services. In his usual mutinous manner, he ignored the order given him not to dissect, and in 1537 we find him in Montpellier lecturing in Greek and dissecting cadavers!

There is an incident which would indicate that he was held in high regards by the Church. It is rumored that in 1540 Rabelais became the father of a bastard son whose name was Theodule; who was to die at birth. It is said that “princes of the Church” attended the funeral

His works were often censored and labeled heretical. He became so disillusioned that he wrote he would give up writing all together, but as one will see, this lack of enthusiasm did not last.

He died in France April 9, 1553, and was buried in St. Paul's Cemetery.

Thelemites should really make the study of Rabelais and contemplate what he had to say about Thelema, and the Abbey. His writing is so smart, candid and entertaining, that I would recommend the interested student to spend an afternoon reading into the mind of one of the greatest, perhaps the first, Thelemic visionaries in recorded history. He was one of the fathers of Western realism, precursor of modernism and humanist. He was a great influence on other writers such as Jonathan Swift, Laurence Sterne, James Joyce and Aleister Crowley. He was a social critic, a lucid testimonial of humanistic ethics, and his writings were convincing, if often extreme, proposals for human rights. His targets were (and still continue to be) social institutions and intellectual discipline, concentrating mostly on religious tenets which suppress creativity, governmental bodies which reward hypocrisy, learning institutions that encourage idleness, and philosophical techniques that obscure elemental reality. He was a proponent for human dignity and believed it could be achieved by bringing the physical and the mental into a healthy balance. He believed true learning to be a birthright, the genuineness and importance of direct experience.

It will quickly become apparent to the reader that much of Rabelais' descriptions are as impractical for modern life as they were in his time. It is hoped that that this will not discourage the truly devoted Thelemite: It is presented this in hopes that it will stimulate the unique creativeness within the individual; that together we might dream a little; as Rabelais did; and that we may live to create a way of life which we can be proud of.

The Abbey of Theleme

As excerpted from The Portable Rabelais: The Uninhibited Adventures of Gargantua and Pantagruel, (Viking Press, 1960), in the lively modern version by Samuel Putnam and with his revealing introductory essay:

How Gargantua Had the Abbey of Theleme Built for the Monk

There remained the monk to provide for. Gargantua wanted to make him Abbot of Seuilly, but the friar refused. He wanted to give him the Abbey of Bourgueil or that of Saint-Florent, whichever might suit him best, or both, if he had a fancy for them. But the monk gave a peremptory reply to the effect that he would not take upon himself any office involving the government of others.

“For how,” he demanded, “could I govern others, who cannot even govern myself? If you are of the opinion that I have done you, or may be able to do you in the future, any worthy service, give me leave to found an abbey according to my own plan."

This request pleased Gargantua, and the latter offered his whole providence of Theleme, lying along the River Loire, at a distance of two leagues from the great Forest of Port-Huault. The monk then asked that he be permitted to found a convent that should be exactly the opposite of all other institutions of the sort.

“In the first place, then,” said Gargantua, “you don't want to build any walls around it; for all the other abbeys have plenty of those.”

“Right you are,” said the monk, “for where there is a wall in front and behind there is bound to be a lot of murmuring, jealousy and plotting on the inside.”

Moreover, in view of the fact that in certain convents in this world there is a custom, if any woman (by which, I mean any modest or respectable one) enters the place, to clean up thoroughly after her wherever she has been – in view of this fact, a regulation was drawn up to the effect that if any monk or nun should happen to enter this new convent, all the places they had set foot in were to be thoroughly scoured and scrubbed. And since, in other convents, everything is run, ruled, and fixed by hours, it was decreed that in this one there should not be any clock or dial of any sort, but that whatever work there was should be done whenever occasion offered. For, as Gargantua remarked, the greatest loss of time he knew was to watch the hands of the clock.

What good came of it? It was the greatest foolishness in the world to regulate one’s conduct by the tinkling of a timepiece, instead of by intelligence and good common sense.

Another feature: Since in those days women were not put into convents unless they were blind in one eye, lame, hunchbacked, ugly, misshapen, crazy, silly, deformed, and generally of no account, and since men did not enter a monastery unless they were snotty-nosed, underbred, dunces, and trouble-makers at home –

“Speaking of that,” said the monk, “of what use is a woman who is neither good nor good to look at?”

“Put her in a convent,” said Gargantua.

“Yes,” said the monk, “and set her to making shirts.”

And so, it was decided that in this convent they would receive only the pretty ones, the ones with good figures and sunny dispositions, and only the handsome, well set-up, good-natured men.

Item: Since in the convents of women, men never entered, except underhandedly and by stealth, it was provided that, in this one, there should be no women unless there were men also, and no men unless there were also women.

Item: Inasmuch as many men, as well as women, once received into a convent were forced and compelled, after a year of probation, to remain there all the rest of their natural lives -- in view of this, it was provided that, here, both men and women should be absolutely free to pick up and leave whenever they happened to feel like it.

Item: Whereas, ordinarily, the religious take three vows, namely, those of chastity, poverty and obedience, it was provided, that, in this abbey, one might honorably marry, that each one should be rich, and that all should live in utter freedom.

Article from: http://www.thelemicknights.org/ootmc/rabelais/rabelais.html

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Merging Consciousness With Galactic Centre

THE GALACTIC CENTRE
© 2006 Soluntra King

The Galactic Centre is 26,000 Light Years from the Sun, and we are aligning with it now as we come to the end of the cycle, we become the Sun of our true Self (Second coming, Christ within)
as our Earth becomes a Sun, illuminated from within, the Sun becomes a Central Sun, the Central Sun a Greater Central Sun, and as we unify
we experience Heaven on Earth that we create through our love and divinity, all is Light.
The official thought is that the Galactic Centre is a super-massive Black Hole, a Black Hole sucks in all light and matter that comes its way, time and space and the dimensions compress, zero magnetics and the Void where all is manifest. The Galactic Centre also has a few dense stellar supper clusters that host massive stars and a collection of wispy magnetic filaments.
The Galactic Centre is at 26 degrees of Sagittarius and is just 4 degrees off the December Solstice and whenever the Sun makes a seasonal ingress it is within days/degrees of a major aspect to the Galactic Centre. Pluto the planet of transformation is conjunct the Galactic Centre now and on the June Solstice 2001 and Solar Eclipse, aligned with the Galactic Centre the Earth moved 5th dimensional.
The Galactic Centre according the Maya and many other cosmic cultures is where souls pass after death, and re-birthed, where time and space have collapsed totally and do not exist, the impulse from the Void, the universe pulses out creating life and flows in creating transformation, the cross over place. The Galactic Centre is a gateway of change. it opens us up to multi-dimensional spaces and we can access our past and future all now in holograms of light. The Galactic Centre emits massive amounts of infra red rays which activate us to remember our true radiance and light and ground it within us, we are continually stimulated by the Galactic Centre and the pulses are measured by the Mayan Calendar as our collective consciousness becomes lighter and we open up to our multi-dimensional self and body of Light. The Mayan pyramids were built expressing the levels of consciousness and the centre of the pyramid was the portal that allowed these pulses in their highest light to ground in the physical through the initiation of King/Queen/Priest/Priestess and through the grids to all humanity, now we are the initiate, the portal, the pyramid, the doorway.
We are aligning with the Galactic Centre, the Interstellar Dust Cloud as we complete the great cycle and become one with the Sun within, as we open to the codes of light that illuminate from the Sun, Central Sun, Greater Central Sun and Inner Earth Sun.

CONNECTING TO THE PULSE THAT COMES FROM THE GALACTIC CENTRE EACH DAY
There is a pulse coming to us each day that you may want to be open to receiving and allow yourself to be in the light waves that illuminate through the Galactic Centre from Source. Connect within; in your own way and be open the Galactic Centre, connect to the pulse of today, you may be surprised by the grace and peace that come to you.

MERGING WITH THE GALACTIC CENTRE
Merging with the Galactic Centre makes good sense for all your healing, unifying, activating, awakening and anchoring work.
We are doing this in our Earthsun Body; that assists us to be clear and is a tuning rod that is connecting our physical, etheric, emotional, mental and spiritual bodies with those bodies of the Earth. Allowing and assisting unlimited awareness and being your body of light, master of yourself, refreshed, re-vitalized, physically immortal, the divine being you truly are.

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Friday, January 19, 2007

Free Colour Therapy

Free and effective COLOR THERAPY by using your 'select desktop color' option.
Quote

Just set your desk top color to what you desire, looking at the right color which fits to your current needs for minutes gives positive effects already!
You need to set XP to 'old windows look' so that you can set it there too.

You can also mix your colors, peach eg has nice effects, also rose. You experiment a little, it costs you nothing but a bit of time.


Therapeutic Effects of the Colors and Chakra Correspondances
by Darren Starwynn, OMD, DD


RED
1st chakra - Root
Muladhara

Stimulates liver, sensory nerves & immune system, increases metabolism, resolves scars, benefits bones, reduces chronic constipation, hemmorhoids, speeds circulation/ Ungrounded, inability to manifest, coldness, fear of death


ORANGE
2nd chakra- Sacral
Svadhishthana

Builds and stimulates lungs, thyroid, bones. Decongestant (Lemon also). Balance endocrine (w/blue). Warms urinary, GYN, intestines, sexual organs, cold feet, helps poor assimilation of nutrients, fatigue/ Paranoia, lack of confidence, cold/frigid, creative block, lack of intimacy


YELLOW
3rd chakra-Solar Plexus
Manipura

Stimulates nervous, lymphatic & intestinal systems. Improves digestion, liver/GB imbalances / Wimpy, obsession and control, chronic fatigue, osteoarthritis power issues, rage, addiction, identity issues, core shame


GREEN
4th chakra- Heart
Anahata

'Great Balancer/Healer' of body and brain, stimulates pituitary, benefits liver, lungs, eyes, diabetes, cysts, tumors, allergies, joint pain. Disinfectant, builds muscles/tissues. / Anxiety, rigidity, distrust, psychic imbalances depression


BLUE
5th chakra- Throat
Vishuddha

Major anti-inflammatory effect, burns, fever, Excess conditions, anti-bacterial. Relieves pain, nervousness, insomnia (Purple also). / Speech disorders, thyroid disease, shoulder pain, difficulty swallowing food or emotions. Inhibited expression, afraid to speak one?s truth


INDIGO
6th chakra- Third Eye
Ajna

Respiratory, thyroid, mammary depressant, contracts tissue, reduces abscesses, discharges and bleeding. Promotes phagocytic activity & parathyroid. Lessens over-excitement./ Mental manipulation, denial of Spirit, obsession, obesity, insomnia


VIOLET
7th chakra- Crown
Sahasrara

Builds spleen, reduces activity of muscles, heart, lymphatic, pancreas, nervous system. Promotes leukocytes. Benefits menopause, reduce stress, anti-viral. / Mental illnesses, depression, closed to Spirit, creative block, spiritual ego


MAGENTA Red and Violet
2nd/4th chakra axis

Emotional balancer and spiritual bridge – connects passion to compassion


SCARLET Red and Blue
1st - 2nd chakras

Functional stimulant.


PURPLE Red and Blue
1st - 2nd chakras

Functional depressant. Opposite of Scarlet


TURQUOISE Green and Blue
High Heart chakra

Skin, immune system, lungs/large intestine, thymus, relaxation


LEMON Green and Yellow
primarily 3rd chakra

Liver, gall bladder, solar plexus, blood
top of head, feet

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Wednesday, January 17, 2007

The Pineal Gland And The Doorway To The Cosmos

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The Third Eye and the Pineal Gland



http://www.strayreality.com/Lanis_Strayreality/thirdtyepinealgland.htm


The Third Eye and the Pineal Gland


The symbol of the All-Seeing-EYE has always been part of Earth's creation mythologies and mysteries.
In Ancient Egypt is was symbolized by the Eye of Horus.
The symbol was passed down through the ancient mystery teachings and and can be found on the American dollar bill.
Why the symbol of the EYE?
The eye is the observer of reality - or the illusion of reality.
In the physical body your eyes look outward - though it views objects upside down. It next sends the message of what it observes to the brain, which interprets the image and makes it appear right side-up to us.
But the human body has another physical eye whose function has long been recognized by humanity.
It is called the 'Third Eye' which in reality is the Pineal Gland. It is the Spiritual Third Eye, our Inner Vision, and it is considered the Seat of the Soul. It is located in the geometric center of the cranium.

The pineal gland is cone-shaped.


The Pineal Gland is about the size of a pea, and is in the center of the brain in a tiny cave behind and above the pituitary gland which lies a little behind the root of the nose. It is located directly behind the eyes, attached to the third ventricle.
The true function of this mysterious gland, has long been contemplated by philosophers and Spiritual Adepts. Ancient Greeks believed the pineal gland to be our connection to the Realms of Thought. Descartes called it the Seat of the Soul.
This gland is activated by Light, and it controls the various biorhythms of the body. It works in harmony with the hypothalamus gland which directs the body's thirst, hunger, sexual desire and the biological clock that determines our aging process.
When the pineal gland awakens one feels a pressure at the base of the brain. This pressure will often be experienced when connecting to higher frequency. A head injury can also activate the Third Eye - Pineal Gland.
While the physiological function of the pineal gland has been unknown until recent times, mystical traditions and esoteric schools have long known this area in the middle of the brain to be the connecting link between the physical and spiritual worlds.
Considered the most powerful and highest source of ethereal energy available to humans, the pineal gland has always been important in initiating supernatural powers. Development of psychic talents has been closely associated with this organ of higher vision.

The third eye can see beyond the physical….

The pineal gland contains a complete map of the visual field of the eyes, and it plays several significant roles in human functioning. There is a pathway from the retinas to the hypothalamus called the retinohypothalamic tract. It brings information about light and dark cycles to a region of the hypothalamus called the suprachiasmatic nucleus (SCN).
From the SCN, nerve impulses travel via the pineal nerve (sympathetic nervous system) to the pineal gland. These impulses inhibit the production of melatonin. When these impulses stop (at night, when light no longer stimulates the hypothalamus), pineal inhibition ceases and melatonin is released. The pineal gland is therefore a photosensitive organ and an important timekeeper for the human body.
Retinal research done with hamsters demonstrates another center for melatonin production. Located in the retina, this center implies that the eyes have their own built in circadian timepiece. This retinal system is distinct from the brain’s body clock in the suprachiasmatic nucleus (SCN). Biologists found that they could throw the retinal rhythms out of sync with other circadian cycles. They also found that they could set and reset the retinal clock even when the SCN was destroyed.

The retinal clock produces (stimulates the production of?) melatonin. Researchers are now looking for the exact location (s) of this clock in the human eye (and expect to find it). No one yet knows what the separate clock is for or how it relates to the SCN.
In some lower vertebrates the Epiphysis Cerebri - Pineal Gland - has a well-developed eye-like structure; in others though not organized as an eye, it functions as a light receptor. In lower vertebrates, the pineal gland has an eye like structure and it functions as a light receptor and is considered by some to be the evolutionary forerunner of the modern eye.
The gland weighs little more than 0.1 gram. The gland is large in children and begins to shrink with the onset of puberty.
The pineal gland is large in children, but shrinks at puberty. It appears to play a major role in sexual development, hibernation in animals, metabolism, and seasonal breeding. In humans it affects circadian rhythms, sleep patterns (melatonin levels increase at night), and is implicated in seasonal affective disorder. The abundant melatonin level in children, is believed to inhibit sexual development. When puberty arrives, melatonin production is reduced.
The pineal gland secretes melatonin during times of relaxation and visualization. As we are created by electromagnetic energy - and react to EM energy stimuli around us - so does the pineal gland.
When activated, the pineal gland becomes the line of communication with the higher planes. The crown chakra reaches down until its vortex touches the pineal gland. Prana, or pure energy, is received through this energy center in the head. With Practice the vibration level of the astral body is raised, allowing it to separate from the physical.


To activate the 'third eye' and perceive higher dimensions, the pineal gland and the pituitary body must vibrate in unison, which is achieved through meditation and/or relaxation. When a correct relationship is established between personality, operating through the pituitary body, and the soul, operating through the pineal gland, a magnetic field is created.
The negative and positive forces interact and become strong enough to create the 'light in the head.' With this 'light in the head' activated, astral projectors can withdraw themselves from the body, carrying the light with them.
Astral travel, and other occult abilities, are closely associated with the development of the 'light in the head'. After physical relaxation, concentration upon the pineal gland is achieved by staring at a point in the middle of the forehead. Without straining the muscles of the eye, this will activate the pineal gland and the 'third eye'.
Beginning with the withdrawal of the senses and the physical consciousness, the consciousness is centered in the region of the pineal gland. The perceptive faculty and the point of realization are centralized in the area between the middle of the forehead and the pineal gland. The trick is to visualize, very intently, the subtle body escaping through the trap door of the brain.
A popping sound may occur at the time separation of the astral body in the area of the pineal gland.
Visualization exercises are the first step in directing the energies in our inner systems to activate the 'third eye'. The magnetic field is created around the pineal gland, by focusing the mind on the midway point between the pineal gland and the pituitary body. The creative imagination visualizes something, and the thought energy of the mind gives life and direction to this form.

'Third eye' development, imagination, and visualization are important ingredients in many methods to separate from the physical form. Intuition is also achieved through 'third eye' development. Knowledge and memory of the astral plane are not registered in full waking consciousness until the intuition becomes strong enough. Flashes of intuition come with increasing consistency as the 'third eye' as activated to a greater degree, through practice. Universal knowledge can also be acquired.
The pineal gland corresponds with divine thought after being touched by the vibrating light of Kundalini. Kundalini starts its ascent towards the head center after responding to the vibrations from the 'light in the head.' The light is located at the top of the sutratma, or 'soul thread', which passes down from the highest plane of our being into the physical vehicle.
The 'third eye,' or 'eye of Siva,' the organ of spiritual vision, is intimately related to karma, as we become more spiritual in the natural course of evolution.
As human beings continue to evolve further out of matter, on the journey from spirit to matter back to spirit, the pineal gland will continue to rise from its state of age-long dormancy, bringing back to humanity astral capacities and spiritual abilities.
At certain brain wave frequencies, a sense of ego boundary vanishes. In the "theta" state, we are resting deeply and still conscious, at the threshold of drifting away from or back into conscious awareness. As the brain enters deeper states, our consciousness is less concerned with the physical state, our 'third eye' is active, and separation becomes natural.
Many native traditions and mystical practices refer to the ability of 'seeing,' or being aware of energy fields at higher levels. This abstract awareness is much more subjective and does not involve the normal level of mundane consciousness, which is mostly concerned with self-identity. This 'seeing' refers to the sight of the 'third eye'.

Consciousness is raised from an emotional nature into an illumined awareness when the pineal gland is lifted from dormancy. If the pineal gland is not yet fully developed, it will be in the course of evolution. When our sense of ego and personality are set aside and we keep our mental energy intact, we can become conscious of the non-physical, our inner self, the subconscious, through different practices to activate the 'light in the head.'


The Third Eye and LSD

The belief that in madness there may exist a core of numinous knowledge is a commonplace in all human societies. In the Western tradition, the doctrine that truth may be obtained through a state of mind, in which reason is dislocated, a state of ecstatic revelation, is generally supposed to have originated with the Thracian worship of Dionysius, later becoming synthesized by Pythagorus, and to have received its most complete elaboration in the dialogues of Plato.
The class of drugs of which LSD-25 is the most potent member may prove for our time to be a very useful tool in exploring, via the scientific method, the roots of this age-old dilemma concerning the nature of perceived reality. That madmen may often be capable of incredible accomplishment should be obvious to everyone living in this century, whose history has been so monstrously deformed by the activities of an undeniable madman, Adolf Hitler.
These disputations most frequently arise in connection with accomplishment in the creative arts, where the biographies of many greatly talented people are replete with histories of bizarre behavior of one kind or another.
It is impossible, however, to make such correlation on any kind of statistical basis, since for every "mad artist" on the model of Van Gogh, one can point to two equally creative, original, and productive artists on the sane and sober models of J. S. Bach or T. S. Eliot.
In addition to the artificially induced LSD state, there are other, naturally occurring temporary states in which there is a collapse of the normal routines by which the mind ordinarily processes the information it receives of the outside world.
Not only Hitler but before him Alexander the Great, Julius Caesar, and Napoleon Bonaparte all reportedly suffered from mysterious seizures which overtook them at seemingly random times--often inconveniently. Dostoevsky also suffered from these states, and his reports of them are sufficiently detailed to permit a more certain medical diagnosis of his affliction--some kind of psycho-motor epilepsy.

As he describes the "aura" which precedes his seizures, the language is remarkably similar to that used by LSD subjects. Dostoevsky wrote: "For a few moments I experience such happiness as is impossible under ordinary circumstances and of which other people can have no notion. I feel complete harmony in myself and in the world and this feeling is so strong and sweet that for several seconds of such bliss, one would give ten years of one's life; indeed, perhaps one's whole life."
Others have reported on these aura states as well. Along with the feelings of peace and euphoria, there is a general impression of a clear and golden shimmering light. Quite often there is a sense of cerebral clarity as well, and solutions of a lovely simplicity appear for the most intractably knotted problems.
None of the names used to describe the class of drugs to which LSD belongs and which produce these peculiar states of altered consciousness is completely satisfactory. When they were first developed, they were called psychotomimetic (imitative of psychosis), but this term rang unhappily in the ears of many who felt that the word implied pathology and thus made a negative value judgment.
Another name for them, hallucinogenic, was unfortunate in that it rendered an epistemological judgment--hallucinations being by definition unreal or untrue--and if one is to maintain a proper stance of scientific objectivity, one must suspend judgment regarding the reality of reality. For it is just possible that in some way these drugs augment our sense receptors or in some way so alter the mechanism of their functioning that another dimension of reality is made manifest.
This last notion is the one implied in the term psychedelic (mind manifesting), which seems gradually to be coming into general use to describe both the class of drugs and those states of mind with which they are associated.

THERE is a vast literature running back for thousands of years which describes psychedelic experiences, long before 1938, when Albert Hofmann first synthesized d-lysergic acid dyethylamide. Some of the literature describes attacks, sudden, spontaneous, and totally unexpected, like that attack which overcame St. Paul on the road to Damascus.
Other traditions in the literature describe states that were induced by fasting, by the sensory deprivation resulting from disciplined meditation (the willful exclusion of sensory input), by hysteria through frenzied dancing or orgiastic sexuality, by hypnosis, or by the use of various natural psychedelic intoxicants.
Reports of these kinds of exalted states have come to us not only through the literature of religious fanaticism; such accomplished scientists as Pascal and Newton have written of being overcome by mystic trances to which they attribute many of their creative insights. William James well understood that the mystic was often able to effect an almost miraculous synthesis between this world of "imagined" reality and the world of phenomena.

In recent years, psychology has tended, to its discredit, to ignore these elements of William James's thought. One of the happy by-products of LSD has been the revival of interest in William James on the part of academic psychologists who had previously thought that these concerns of his were a cranky eccentricity in the body of his worthwhile work.
Two famous reports of modern times of this kind of correlation--between the hard factual world of science and the dream world of the psychedelic state--are those of Friedrich Kekule, the German chemist who has written that he was "presented with" the closed-chain theory of the structure of the benzene molecule, during one such dream-trance state, and Otto Loewi, who wrote that in 1921 he awakened from a dream in which was described to him the means by which chemical transfer was accomplished, between nerve and effecter cells. Loewi rushed down to his laboratory, where he proceeded to prove the reality of the dream--an accomplishment which led to the Nobel Prize.
From the time of Dionysius, to the time of Plato, the cultures of the Mediterranean consented to this doctrine that claimed the existence of an order of ultimate reality which lies beyond apparent reality, and that this "paranormal" reality is accessible to the consciousness only when the "normal" routines of mental data processing are dislocated.
It was Plato's pupil Aristotle who spoiled his master's game. Following upon Aristotle, Western philosophy became bifurcated. The philosophical temper of our civilization, being scientifically and technically oriented, is basically Aristotelian.
No such rational figure as Aristotle arose in the Orient to a position of equal eminence. Regardless of the reasons, Indian anatomists and zoologists, who were no doubt just as curious as the Greeks about the origins of life, and as skilled in dissection, did not feel compelled to set their disciplines up in opposition to metaphysics. Metaphysical philosophy and natural philosophy remained joined like Siamese twins. As a result, that discipline which became medicine in the West evolved into a system known as Kundilini Yoga in the Hindu culture. This was a system designed to produce in those who followed its teachings a condition of controlled "creative" madness.

The system made a heroic attempt to join together the seeming disparate entities of body and mind. It is a very complicated doctrine; in oversimplified terms, the system encourages the practitioner to progress through the control of six stages, called chakras, of body-mind coordination. The sixth, the highest and most exalted state, is called the sahasrara.
The physiological site of this sixth chakra, the sahasrara, is located in the center of the forehead; it is symbolized by an eye--the so-called third eye, the inner eye, or the eye of the mind. When this eye is opened, a new and completely other dimension of reality is revealed to the practitioner of yoga. Western scholars when they first came upon this literature took the third eye to be an appropriately poetic metaphor and nothing else.
But in the middle of the nineteenth century, as the subcontinent of Australia and its surrounding territory came to be explored, a flurry of zoological interest centered upon a lizard native to the area, the tuatara (Sphenodon punctatum).
This animal possessed, in addition to two perfectly ordinary eyes located on either side of its head, a third eye buried in the skull which was revealed through an aperture in the bone, covered by a transparent membrane, and surrounded by a rosette of scales. It was unmistakably a third eye, but upon dissection it proved to be nonfunctional.

Though it still possessed the structure of a lens and retina, these were no longer in good working order; also lacking were appropriate neural connections to the brain. But the presence of this eye in the tuatara still poses a puzzle to present-day evolutionists, for almost all vertebrates possess a homologous structure in the center of their skulls.
It is present in many fish, all reptiles, birds, and mammals (including humans). No functional role whatever could be imagined for this structure in humans, and it remained merely an anatomical curiosity until 1898, when Otto Heubner, a German physician, wrote a paper associating cancers of this organ with instances of precocious puberty in children. Heubner's observation was confirmed many times over in the intervening years and gave rise to a number of theories concerning the role of the pineal organ as a regulator of sexual maturity. Those who adhered to these theories considered the pineal to be a gland, but since no secretions could be isolated or identified as emanating from this organ, the theories remained unsubstantiated by clinical evidence.
IN 1948 no one was paying any attention to the pineal organ. A hematologist, Maurice Rapport, working in the Cleveland Clinic was engaged in the search for that substance in blood serum which could be related to the tendency of blood to clot, and which might also cause the constriction of blood vessels. He eventually found just such a substance; it tended to make blood form clots, and it tended to be a muscle- as well as a vaso-constrictor. Rapport named this substance serotonin; it is manufactured quite profusely by specialized cells lining the wall of the gut, and it is presumed to play a role of some kind in the peristaltic movements.
Directly as Rapport announced his discovery, the new chemical came under intensive scrutiny; biochemists were eager to find means of augmenting its role as a clotting agent and vasoconstrictor; they were also eager to find means of blocking these functions. It was E. J. Gaddum, a professor of pharmacology at the University of Edinburgh, who seems to have been one of the first to note a connection between serotonin and mental states of being.
In a paper published in 1953, he pointed out the odd fact that LSD-25 was a potent antagonist to serotonin. Two biochemists working at the Rockefeller Institute, D. W. Woolley and E. Shaw, were similarly struck by this odd coincidence. They tested a number of other chemicals antagonistic to serotonin and wrote in a rather startled tone "Among each of these compounds are some that cause mental aberrations....
If this be true, then the naturally occurring mental disorders--for example schizophrenia--which are mimicked by these drugs may be pictured as being the result of a cortical serotonin deficiency arising from metabolic failure rather than from drug action.

This announcement produced a thrill of excited hope, which was short-lived; there were other antagonists to serotonin just as potent as LSD which had no effect whatever on mental states.
Serotonin also refused to pass through the so-called "blood-brain barrier." If it was injected into the bloodstream of an animal (or a human), it did not seem to pass into the brain. But the medical profession accommodated itself easily to this particular disappointment; for this discovery and a series of others, which occurred during the same period gave rise to a whole new set of concepts concerning the roles of various chemical compounds manufactured within the brain.
Many of them were molecules of a type known as amines. They were not, strictly speaking, hormones, since they were not produced and secreted by glandular tissue, but by scattered specialized cells, including nerve cells. They came to be called, in a quaint reversion to eighteenth-century diction, neurohumors.
According to Webster, a humor is a fluid or juice of an animal or plant specifically one of the four fluids--blood, phlegm, choler, and melancholy--conceived as entering into the constitution of the body and determining, by their relative proportions, a person's health and temperament; hence one's disposition, or state of mind, whether constitutional, habitual, or temporary.
The discovery of the chemical nature of these humors led to the development of chemicals antagonistic to them and thus to entire families of humor-regulating drugs--the tranquilizers, anti-depressants, nervous-system stimulants, and so on.
But despite this new knowledge, the mystery of the LSD-serotonin antagonism persisted. Serotonin is not an unusual chemical in nature; it is found in many places--some of them odd, like the salivary glands of octopuses; others ordinary: it abounds in plants; bananas, figs, plums are especially rich in it.
What was it doing in the brains of humans? What was its evolutionary history?
In 1958 a Yale Medical School professor of dermatology named Aaron B. Lerner published a paper on the pineal gland which placed this elusive substance in some vague kind of historical perspective and provided for it a real functional role in the brains of mammals.
IT had been known since 1917 that if crushed pineal glands were introduced into water in which tadpoles were swimming, the skin color of the tadpoles would turn light. The chemical substance melanin is the pigment which darkens skin color. It is located in specialized cells scattered through the topmost layer of skin.
Pineal extract caused these cells to contract in tadpole skin and in certain other reptiles which change their skin color in response either to mood or environmental setting.

Lerner was interested in melanomas, cancers of the pigment cells of human skin; he was curious to find out if there was any possible connection between this skin-lightening substance found in pineals and cancer. After an incredible four-year project, during which time he dissected over 250,000 cattle pineal glands supplied to him by the Armour Company, he finally isolated the substance responsible, calling it melatonin, since it caused the contraction of melanin-producing cells.
He proved that melatonin was a hormone, that it was produced specifically by the pineal organ, and that therefore this organ was a true, functioning gland, not merely a vestigial sight organ, a relic from our reptilian past. He discovered, moreover, how melatonin was manufactured by the pineal--by the action of certain enzymes on a precursor chemical which must pre-exist in the pineal in order for it to be transformed into melatonin. This precursor chemical turned out to be serotonin.
But try as he would, Lerner could find no connection between melatonin and the pigment cells of mammalian skin. In fact, he could find no use whatever for melatonin in the body economy of mammals.
The task of exploring the role played by melatonin in the bodies of mammals was undertaken by a brilliant biochemist, Julius Axelrod, working at the National Institutes of Health in Bethesda, Maryland, in the company of several young associates, notably Richard Wurtman and Solomon Snyder. They discovered the basic biochemical sequences performed by the pineal in the manufacture of melatonin; they found that it was produced from serotonin by the action of two enzymes, an acetylating enzyme and a methoxylating enzyme.
By blocking or augmenting the action of these enzymes, Axelrod and his assistants were able, most ingeniously, to stimulate or suppress the organism's own manufacture of melatonin. In the course of this work, it became apparent that Otto Heubner's old contention that the pineal produced a substance which interfered with sexual development was very close to the truth.
Melatonin did, in fact, suppress physiological sexuality in mammals. If test animals were stimulated to manufacture excessive amounts of melatonin, their gonads and ovaries tended to become reduced in size, to shrink, to atrophy. The estrous, or fertility, cycle in females could likewise be altered experimentally by doses of melatonin.
Now, two most curious functions had been attributed to the pineal gland, the third eye, the eye of the mind.
It had now been established that this organ produced a chemical which had, indirectly at least, been associated with psychedelic states. It also produced a chemical which suppressed functional sexuality.
The literature of religious mysticism in all ages and all societies has viewed the mystical passion of ecstasy as being somehow analogous to, or involved with, carnal passion.
In the pineal gland, in the eye of the mind, were discovered a hormone and a neurohumor which were functionally associated with both kinds of passion.

Axelrod and his co-workers also discovered another incredible fact. The pineal gland produces its chemicals according to a regular oscillating beat, the basis of this beat being the so-called circadian rhythm. This pulse remains constant if darkness and light follow one another through the course of the day in a regular alternation. They found that the pineal responded somehow to light conditions, that by altering light conditions they could extend, contract, even stabilize the chemical production rhythms of the pineal.
How does the pineal perceive light, directly, by being a light sensor itself, still performing some of the functions of an eye; or indirectly, via the central nervous system? The evidence is still not conclusive. Light does penetrate bone and brain to reach the pineal in significant amounts.
This was proved by a University of California zoologist, W. F. Ganong, who implanted photocells adjacent to the site of the pineal in sheep and got altered readings from his instruments depending on whether the animals were standing in direct sunlight or in shade.
On the other hand, if animals are blinded, or have the nerves connecting the eye to the brain severed, some of the pineal rhythms are dampened, just as though the animals were being maintained in continual darkness.
But there is still a sufficient number of discrepancies in the evidence to leave the question of direct light sensing by the pineal open for the moment. Axelrod and Wurtman believe that there are other, undiscovered chemicals being manufactured by the pineal, for they see signs of enzyme activity which cannot be accounted for by either serotonin or melatonin.
The fact that the pineal responds to light, even if this response is indirect via the central nervous system, has some fascinating and far-reaching conceptual applications.
There are many behavioral changes which overtake animals as the seasons change, and which can be produced out of season in the laboratory by simulating the appropriate span of artificial daylight.
Do such seasonal changes in mood and behavior persist in humans?

The great religious holy days of all faiths tend to cluster around the times of the solstices and equinoxes. Is it possible that the human pineal gland responds to these alterations in the length of daylight, and by changing the balance of neurohumors in the brain, perhaps effects a greater incidence of psychedelic states in certain susceptible individuals just at these crucial times? This possibility provides an entirely new potential dimension to our secular understanding of the religious experience.
Since Lerner had done his original pineal research at Yale, his colleagues belonging to various disciplines had become fascinated with his work even before it was published. As a result, Yale had a kind of head start in pineal research. Among the first to pursue the trail of pineal hormones and neurohumors was Nicholas Giarmin, a professor of pharmacology who had been a former student of Gaddum's at Edinburgh and remembered the connection Gaddum had made five years previous between LSD and serotonin.
With him worked a professor of psychiatry, Daniel Freedman, who had become fascinated by the whole new field of pharmacology and states of mind. They began by measuring the serotonin contents of the various parts of the human brain at autopsy. In order to make these measurements, one must exploit the very limits of our technological capacities. Neurohumors exist in the brain in infinitesimally small amounts.
They are measured by a unit known as the nanogram, which is one billionth of a gram. Not only are assay procedures highly critical, but since drastic chemical changes occur between that state which we call life, and that which we define as death, it is difficult to prove that the amounts of any given entity found on autopsy are the same as those which might be found in the same tissue in the flush of life.
Giarmin and Freedman confirmed that the human brain manufactures serotonin at various sites other than the pineal. It is produced in scattered isolated cells, but the density of these cells varies with their location in the brain. For example, in the thalamus, they discovered 61 nanograms of serotonin per gram of tissue; in the hippocampus, 56 ng.; in the central gray section of the midbrain, they found 482 ng. But in the pineal, they found 3140 ng. of serotonin per gram of tissue. The pineal was unmistakably the richest site of serotonin in the brain!
Since the pineal seems to produce serotonin in excess of its needs for melatonin production, what happens to this excess? Does the gland provide a kind of serotonin reservoir for the brain as a whole? Can one make a correlation between pineal serotonin and mental disorder?
As its name would imply, the pineal looks like a miniature pine cone sitting in the middle of the brain atop a stalklike appendage. The vascular and neural connections between it and the rest of the body run down this 2 stalk into the spinal column and the central nervous a system, not into the brain proper. If serotonin from the pineal does get back into the brain proper, it a must do so through such a circuitous route that many workers discredit this possibility.
Though their work only accidentally impinged on making such correlations, Giarmin and Freedman did find that the pineals of certain deceased mental patients who had suffered from specified mental disorders showed a considerable excess of serotonin in their pineals. The average amount of serotonin found in the pineals of normal persons is about 3.52 micrograms per gland.
One schizophrenic was found to have a pineal containing 10 micrograms of serotonin, while another patient, a sufferer from delirium tremens, had a pineal containing 22.82 micrograms of serotonin. Owing to the difficulties of obtaining the brains of the recently dead for autopsy, the Giarmin-Freedman sample is pathetically small, consisting only of thirteen cases.
The same difficulties which confronted them, also confront other workers who might be tempted to confirm these findings on a larger scale.
Strong suspicion has fallen now on serotonin as being one of the principal agents of the psychedelic experience, but whatever its role, it is certain that other neurohumors are additionally involved in the chemical transactions which produce the state. It is likely that LSD itself produces certain effects quite on its own.
Studies made with tracer elements and the electron microscope now reveal that LSD strikes like a chemical guerrilla, entering into receptor granules in brain cells swiftly, and then leaving swiftly after a very short time, perhaps ten or twenty minutes (in animals). This initial period coincides with the onset of the most violent symptoms of the LSD state as it is observed in test animals.
But when the twenty minutes are done, and the bulk of the LSD has left the receptor granules, it is replaced by what seems to be excessive, or supernormal, amounts of serotonin. Since the LSD state lasts for some ten hours, and during this time serotonin can be measured (again at autopsy) in supernormal amounts in receptor granules, it must be considered one of the important participants of that chemical transaction which produces the state.
However, melatonin possesses the same basic indole molecular structure as the LSD molecule. It is not at all difficult to imagine how this substance could be metamorphosed into a psychedelic material. But so far, injections of melatonin have produced no altered mental states in humans.
The use of LSD in exploring these strange dislocated states of mind is most convenient because the effects are invariably reliable, and within certain limits quite predictable. All the neurohumors tend to alter, in one way or another, the data processing programming of the brain. LSD is one of the keys which open the compartment into which this drastic new programming can be introduced.
Fasting as a means of altering body chemistry and so producing this kind of psychedelic state seems to be effective only among those who are marginally nourished in the first place.
Sensory deprivation IS effective, and for those who can will themselves into a state of such intense meditation as will exclude incoming signals from the environment, the computer model provides a simple analogy.

The brain is always working, but as these outside signals cease coming through, the brain begins processing peripheral data, memories from the past, sense impressions of such subtlety that they are normally bypassed in favor of more vivid input signals which affect survival and so on.
For most of us, most of the time, our world is a Darwinian environment. We must manipulate ourselves within it, or attempt to manipulate it in order to survive. These survival needs tend to color our appreciation of this world, and we are continually making judgments about it.
Some, of these judgments are based on prior personal experience, others are provided by the culture. This "recognition system" is one of the elements disrupted by the psychedelic state. Normally we anticipate that water will feel wet. To the madman, or the person entranced by LSD, the wetness of water can come as an incredible surprise.
The principal question concerning psychedelic estates remains: How much disruption can the system tolerate? "Cowper came to me," writes William Blake, "and said: 'O that I were insane always.... Can you not make me truly insane? I will never rest till I am so. O that in the bosom of God I was hid. You retain health and yet are as mad as any of us--over us all.'"


The problem of how to maintain a certain madness while at the same time functioning at peak efficiency has now captured the attention of many psychiatrists. There seems to be a point at which "creative" madness becomes degenerative, impeding function rather than stimulating it.
The mental hospitals are filled with patients who passed from transient, or occasional, psychedelic states into perpetual psychosis. Freedman, with the help of another Yale colleague, Malcolm Bowers, has collected a number of case histories of persons who were admitted into mental institutions for various acute psychotic seizures.
But as they speak and write about the onset of their illness, they describe psychedelic experiences. Why did they not "pass through" the experience to be enriched by it, as did William Blake? Here, for example, is the report of a twenty-one-year-old student who was removed to a mental hospital in "a severely agitated delusion state":
"I [began to be] fascinated by the little insignificant things around me. There was an additional awareness of the world that would do artists, architects and painters good. I ended up by being too emotional, but I felt very much at home with myself, very much at ease....it was not a case of seeing more broadly, but deeper.
I was losing touch with the outside world, and lost my sense of time....I could see more deeply into the problems other people had and would go directly into a deeper subject with a person. I had the feeling that I loved everybody in the world. Sharing emotions was like wiping the shadow away, wiping away a false face."

Bowers and Freedman do not tell us the final history of this patient. We do know, however, that Cowper asked for insanity and got it. He died a gibbering idiot, while Blake lived on into a ripe and irritable old age, still working, still writing, still slipping in and out of his mysterious states, which allowed him a clear and brilliant vision of a world which, if the rest of us see at all, we see as through a glass darkly.

Man is unique by virtue of being possessed by intuitions concerning the scope of the mysterious universe he inhabits. He has devised for himself all manner of instruments to probe the nature of this universe. Now at last, with the molecule of this strange acid, he has found an instrument which opens the inner eye of the mind and which may hopefully allow him to explore the vast interior spaces, where the history of millions of years of memories lie entangled among the roots of the primordial self. Through it we may find a means of understanding more clearly the roots of madness and of helping the insane to return to the world of commonplace reality.

Copyright © 1966 by John N. Bleibtreu. All rights reserved.





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