Hands-on labs, students will gain experience with Junos Space applications, such as Network Activate, Transport Activate, and QoS Design. FEATURES: * Safe, secure access to web-based applications, enterprise networks, and bookmarks via an encrypted SSL tunnel between the app and the SSL VPN gateway. Legacy implementation: Monthly Service Report (MSR) Legacy implementation: Bandwidth On Demand (BOD) Reporting. Junos High Availability Best Practices for High Network Uptime.
This is what a science fiction loving psychological anthropologist happens to write when pondering the surreal nature of bipolar manic episodes. And no, he doesn't believe it to be truth, despite the academic formatting giving that sense; it was made to be a seemingly credible as such, and has been used in non-professional experimentation with certain "New Age" social media groups. (see what he really thinks here..
https://ethnographicsblog.wordpress.com/2019/06/02/bicameral-mind-etc-pt-2/). Please don't tell an Institutional Review Board. :-}
This work is copyrighted by Brendan Bombaci under a: Creative Commons Attribution-ShareAlike 4.0 International License ISBN: 978-0-359-54843-9 (2019 Lulu Press, Inc.)
http://www.lulu.com/spotlight/kairologic Please see the original ePub document for references cited -- they were left out of this post because the word limit was exceeded with their inclusion. ...read the last four paragraphs in the first comment below (and if this was just posted, wait 10 minutes)... ~~~
We begin with a few quotes:
“Experimental verification of nonlocality and hence the completeness of the quantum theory, leads to the conclusion of the fundamental existence of nonlocal interactions, indicating that some super psi wave function (Ψ) that was the origin of quantum entanglement at the big bang, exists. Was it this Ψ function that led to everything remaining correlated throughout cosmic evolution? Stapp, Nadeau, and Kafatos (1999) acknowledge this current physical theory and nonlocality and stated that “...the univers[e] on a very basic level could be a vast web of particles, which remain in contact with one another over any distance and in no time.” [Rauscher 2017:209, emphasis added]
“It is sometimes implied that the sages of ancient religions intuited aspects of contemporary physics. The argument can go on to claim that quantum mechanics provides evidence for the validity of these mystic teachings. Such reasoning is not compelling. However, while the Newtonian worldview is sometimes seen as denying the possibility of any such ideas, quantum mechanics, telling of a universal connectedness and involving observation in the nature of reality, denies that denial. In this most general sense, one can see the findings of physics supporting certain thinking of ancient sages. (When Bohr was knighted, he put the Yin-Yang symbol in his coat of arms.) Quantum mechanics tells us strange things about our world, things that we do not fully comprehend. The strangeness has implications beyond what is generally considered physics. Physicists might therefore be tolerant when non-physicists incorporate quantum ideas into their own thinking.” [Rosenblum and Kuttner 2011:251-252]
“Indeed the necessity of considering the interaction between the measuring instruments and the object under investigation in atomic mechanics corresponds closely to the peculiar difficulties met with in psychological analyses, which arise from the fact that the mental content is invariably altered when the attention is concentrated on any single feature of it.” -Niels Bohr [Stent 1988:234]
“I regard consciousness as fundamental. I regard matter as derivative from consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.” -Max Planck, in The Observer (interview on 25 January 1931, p.17 col.3)
“[...] the conventional sense of self is an illusion—and [Buddhist and Vedantic] spirituality largely consists in realizing this, moment to moment. There are logical and scientific reasons to accept this claim, but recognizing it to be true is not a matter of understanding these reasons. Like many illusions, the sense of self disappears when closely examined, and this is done through the practice of meditation.” -Sam Harris [Harris 2014:82]
“Jesus said, "If those who lead you say to you, 'See, the kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty." – The Gospel of Thomas (Saying 3, pOxy. 654.9-21) ~~~~~
The current theoretical edge of Panpsychism holds that consciousness is co-fundamental with matter in the universe (Skrbina 2017). The theory is beyond its purely philosophical origins, and is informed by the accumulating scientific observations of complex consciousness beyond simple local reactions in “lower” lifeforms – even plants (Gagliano et al. 2017, Livni 2018, McEwen 2018, Yokawa et al. 2018) – and by reaffirmed classic observations of consciousness in photons and atoms a la the phenomena of superposition and the Observer Effect (Rosenblum and Kuttner 2011:237-252). The quantum foam is the foundation or underlying fluctuating essence of all matter and light, and therefore such consciousness. Its Judaic and Christian representation is the “Holy Spirit,” or pneuma of Greek Orthodoxy which is the omnipresent elemental force of breath and warmth that animates all things (a philosophical notion which originated in Stoicism). In the Hindu (originally Vedic) philosophy of Vedānta, it is from the same ether, or akasha, that all other elements came, and it was the first of them manifested when the original multiversal being, Brahman, came into existence along with its consciousness, Paramatman. In Biblical Genesis, God and his “Word,” or logos in Greek Orthodoxy (his logic/reason of mind), existed at the point of creation – the same as Brahman and Paramatman. That God’s mind is not some vague omnipotent personage, but rather the ultimate “logic” that set the patterns of universal laws in physics, is a representation not unlike the form-nurturing god Vishnu in the Hindu trimurti; whereas Vishnu’s polar opposite Shiva set the expansion of the universe in motion with a drum – a Big Bang – which shall also bring its entropic end, we come back to the second meaning of Gods “Word,” that is, the patterned vibrations that set creation in motion.
In his nine-volume treatise De Rerum Natura, The Renaissance Naturalist philosopher Bernardino Telesio (1509-1588) expanded upon these premises with an empiricist view that was both mechanistic and soulful: he pointed out that Heat and Cold are the two main forces foundational to and still underlying matter itself, and, that as they balance each other out with the ultimate aforementioned logic, they are conscious – a notion that is certainly coherent with both Big Bang theory and the philosophy of mind which is increasingly informed by the sciences of biological and behavioral evolution (Skrbina 2017:82-84). No less, he maintained a view of “the impossibility of explaining the genesis of consciousness out of matter, unless we suppose matter to be originally endowed with consciousness,” that is, as Skrbina himself interprets (2017:83), emergence or acausal manifestation of consciousness is irrational and impossible, “and therefore mind or soul is seen as inevitably present in the very structure of the cosmos – and in particular, in the fundamental active principles of Heat and Cold.” Consciousness in the universe has a hierarchy of complexity, and the quantum foam is the truly unconscious substrate of conscious matter which existed before the ionization that followed the Big Bang. Atomic elements that materialized thereafter are each conscious but only insofar as the complexity of their spin resonances allow (i.e., only so much “data” can be carried by an atom); they experience what humanity calls “unconsciousness” (though in human unconsciousness there is enough neural activity to keep a furthermore complex organism alive). When such unaware atoms merge, the resulting ionic compounds experience a moment of reaction, the first qualia of active consciousness.
Perfectly interactive, acids and bases are the building blocks of life, and the complex harmonics of their merged spin resonances are the original polyrhythms, or wave functions, of conscious processes. Respectively, fluids and crystalline structures are physical representations of these wave functions. The Miller-Urey experiments show that numerous amino acids are created throughout the universe by introducing heat and electricity to water, methane, ammonia, and hydrogen. With the gradual terrestrial development of, and admixing with, various minerals, as well as the protective containment chambers of simple membranes, basic cellular life arose. The quantity, frequency, and types of reactions that take place in biological organisms are myriad, and especially so in vertebrates. Animals that act out of self-preservation should be considered to have self-consciousness. Until now, however, scientists have mostly used the term in reference to beings with highly developed neocortices that introduce metacognition including perspectives that can be described by the linguistic terms displacement and abstractness, which respectively mean relating to/within other times/beings/places, and irrational or symbolic thinking. Yet, neuroscientists and research psychologists recognize that the phenomenon which causes the sense of self, that which we call “I,” is nowhere to be found; it cannot be located in any specific part of the physical brain, i.e., there are a myriad of processes which contribute to the sense of self, and so the brain as a whole is what gives anyone their personality (Harris 2014:61-80, 112-115). Furthermore, “if complex language were necessary for consciousness, then all non-human animals and human infants would be devoid of consciousness in principle” (ibid: 64, emphasis added). In his treatise Realistic Monism: Why Physicalism Entails Panpsychism, Galen Strawson (2006) notes that the emergentist view of consciousness in biology buys into “magical thinking,” as consciousness cannot arise from a non-conscious entity (also - Skrbina 2017: 309-310; and Skrbina 2019), and so, in association with the prior commentary and ironically lesser in profundity, the same can be said about self-conscious brains arising from non-self conscious brains. Implicitly then, self-consciousness is co-fundamental with conscious matter, and exists at varying levels of complexity throughout the kingdom of life. We just tend to commonly attribute it to charismatic and verbally or prosodically linguistic species, which have “heart” or empathy – those who take perspective on, imaginatively elaborate about, or emulate others. That is, those like ourselves. Such thinking is naive. Salient to this treatise, however, charismatic species do yet have great mental power in the hierarchy of social mentation.
Profound is the phenomenon of quantum entanglement that has been observed between photons, neutrinos, electrons, molecules, and crystalline lattices. Any number of such entities can become “entangled” or sympathetically resonant when simultaneously interacted with at a certain proximity with one another, and act in the same way as the others at great distances. However, if just one in the collective is measured once this resonance is achieved, the collective resonance collapses. Hence, Albert Einstein’s term “spooky action at a distance.” The entities cannot even be manipulated for the reason they are studied in this way, that is, for discovering the how to attain instant telecommunication (which implies the potential for replication/teleportation). This is perhaps one presentation of the Observer Effect, with the classic understanding of it being relative to wave-particle duality (re: the double slit experiment). Relatively, Superposition as a whole is fundamental for quantum supercomputing (where a qubit can be in both the 1 and 0 position simultaneously compared to classic computing bits) and is tied to the Many Worlds Theory (“infinite parallel universes”). It is commonly thought that this means particles “pop in and out of existence,” when truly it is that particles are always simultaneously one particle and a combination of particles (virtual particles) at the same time, existing in multiple locations at once. The virtual particles, once made, travel through the omnipresent quantum foam – the Holy Spirit, or pneuma – at a speed observed to be at least 10,000 times the speed of light (1,866,240,000 miles per second or 43,200mps2), away from the particle they were copied from to unobservable locations (Yin et al. 2013). It can be hypothesized that they are even being transmitted beyond (or into) the extents of the universe. This phenomenon indicates where and how Einstein-Rosen bridges exist in spacetime.
Empirical testing has encountered troubles breaking a seeming distance limit for quantum entanglement. Henri Bergson’s theory of Duration posits that because there is an infinite amount of points between any two points in spacetime, and therefore an infinite amount of divisions and time it takes to arrive at either of the points from the other, that locality is an illusion. Modern theory and experimentation backs this up (Rauscher 2017). Corroborative is the infinite immeasurability of the quantum foam, and the aforementioned fact of simultaneous local and non-local material presence. So it is that the force behind the Observer Effect doesn’t just theoretically impossibly limit empirical witnessing and acquisition of the powers of teleportation and telekinesis potentially conferred by quantum entanglement; it also seemingly limits the distance at which empirically studied entities can become entangled, again, impossibly.
In the cosmology and psychology of Vedānta, however, one can learn to remotely relate to all other entities through Paramatman (the universe as a whole). Atman-knowledge is the ultimate goal of Vedāntists and some Buddhists. This is thought to require a merging with Brahman (moksha), which, for Dvaita Vedāntists, can only be permanently achieved by detachment from biological embodiment, that is, death. For Advaita Vedāntists and most Buddhists, it can be achieved in life via the most extreme asceticism. In that conscious processes within circuitous forms are constrained by their individual perspectives, the prior is a reasonable assertion, that is, one cannot fathom the scope of the one-mind let alone remember its knowledge from but a small organism of its whole, in the same way that a cellular process cannot perceive the overall functionality of the body. But, many people around the world, intentionally or otherwise, have indeed had either entheogenic or near-death experiences (NDEs) that they describe as merging them with the all – not just an out-of-body experience but a real dissolution of ego or Ahamkara, and feelings of complete unity and bliss. Some of these experiences have been described as seemingly lasting a lifetime in but a few moments, which puts perspective on those intentional experiences of ascetics that have lasted for days. A perpetuation of this state is the ascetic aim of those Vedāntists seeking to be jivanmukta or those Buddhists seeking to be bodhi, and whose temporary phenomena are now verified by modern neurosciences (Harris 2014) as well as philosophical psychology and theoretical physics (Wolf 2012) as realizable and not mere imagination. The endurance of this discipline may bring them enlightenment, though they will still be bonded by biological need and so cannot perfectly merge with Paramatman or permanently dissolve Ahamkara. There is a way to internally access knowledge at will that is greater than that gained by the self, however, which is embedded in the past and throughout the cosmos (Iyengar 1993:36-37), in a collection of mental imprints from myriad people that have existed through time and also from people who live now – the compartmented but collective consciousness of Paramatman. This reveals a reality where these divergent Vedānta philosophies share the truth. Again, perpetual realization of samsara or maya (the illusion of materiality and time) in an ethereal state of mind may be the goal of ascetics seeking to attain the fulfilment of the ultimate human desire, i.e., to merge with God (Wolf 2012: Kindle Locations 309-456); but, with recognition that the self is formed by and always in contact with others, and, with mastery over the biopsychosocial implications of that fact, one may become a Rishi (a seer) rather than a corporeal representation of Brahman via moksha (liberation).
To this point, much more complex circuits than crystal lattices are amenable to entanglement, central nervous systems being the most salient here. Quantum superposition is truly the process of matter-qualia reproduction, hence the virtual particles that are created when a particle is not singular. So, as those virtual particles appear and then disappear, qualia exist in multiple locations in spacetime. In the case of empathetic nervous systems, the entanglement of neurological activity equates to the entanglement of thoughts and feelings, via approximations of their material resonances from qualia to qualia, that is, through paths of least resistance to brain regions which are highly active in relation to such qualia. In other words, empathetic brains can accurately achieve the same neurological firing patterns (think “electrical storms”) as each other, whose continued resonances can be held by mirror neurons (Harris 2014:112-113), which have functional specialization that is unique from other brain cells and whose actions have been found in the human premotor cortex, the supplementary motor area, the primary somatosensory cortex, and the inferior parietal cortex (Molenberghs, Cunnington, and Mattingly 2009). These areas are related to touch, motion, and crucial to this treatise, language processing. But, mirror neurons are just resonators or “antennae” of complicated quantum effects (neurological patterns of thought and behavior in highly evolved species), which activate when a person observes or speculates, or takes some action. As noted before, there is greater value to charismatic species than we intuit. Our brains make their socially focused marks on spacetime itself.
The power of ancestor and spirit worship, the basis for religions worldwide, can therefore be validated, and so too can the multi-ethnic belief in telepathic communication with the living as well. For this validation, one must of course suspend their disbelief of the “afterworld” or the “spirit plane,” but also recognize it as co-existent and interactive with, rather than separate from, the world of matter. It is the underlying and preserving substrate of all unique individualities as they exist with various perceptions and ideas, and in different forms, during their lives up to the point of their deaths, rather than a separate and untouchable realm of immortal and prefabricated souls that inhabit pre-associated bodies upon their births. It is the multiversal matrix, again, to Vedāntists, Paramatman. Accessing and interacting with it is a specialization of shamans, witch doctors, voodoo practitioners (Frecska, Hoppal, and Luna 2016; Vitebsky 2001); of seers, mystic Christians and priests, and secular clairvoyants (Luhrmann 2017b:29); and, as an “affliction” of those who are highly receptive but uninitiated and unguided, that is, schizophrenics or the spiritually possessed (Polimeni and Reiss 2002) or those enduring acute traumatizing stress (Frecska, Hoppal, and Luna 2016:162). These “spirits” of the living and the dead, or jīvātman, continually preserved on this substrate, are recordings or imprints which serve to provide the universe with a memory of its total evolutional beauty - its complexity and its innumerable forms (inorganic forms included) that are subsumed by the all-encompassing Paramatman once they become imprinted. In as much, every thought as soon as it forms, every being as soon as it is born or takes some action, is in Paramatman.
Some modern terms associated to the notion of this collective memory include noosphere, collective unconscious - a term coined by Carl Jung (Jung 1969), and Akashic Record. The physicist David Allen Wolf, PhD, writer of the book The Yoga of Time Travel: How the Mind Can Defeat Time (2012), has written an article titled “Towards a Quantum Field Theory of Mind” (Wolf 2011) that adapts the latter term from its peculiar Theosophical origins into a more scientific usage. It is my own version of this latter term, rather, Akashic Memory, that I will use in this article, since it is the case that, preceding the profound discoveries of quantum physics and concurrent updates to the millennia-old philosophy of Panpsychism, cosmological aspects of Vedic and Hindu philosophies have perhaps most accurately described the origins and phenomenology of all consciousness as it relates to matter and form. After all, Vedānta holds that akasha is the source and substrate of sound itself (corroborated by Big Bang theory which states that vibration existed before matter); and, as we know, harmonic polyrhythms are the foundational phenomena of matter (co-foundational with consciousness). And, memory, in modern computeAI science, not only serves as a record but as an environment or body of virtualized entities and information that is ever changing due to reflexive co-operation – change being key in all science. Finally, as Panpsychism was reformed in Renaissance naturalism, Kristeller (1964) reads of Telesio’s seminal works that it is intuitive that the cosmic consciousness or Soul “posesses, besides sensation, the faculty of memory or retention” (Skrbina 2017:83, emphasis added).
The jīvātman, of both living and deceased people, can communicate not just with each other in the Akashic Memory, but also with the minds of the living. Such communications can seem to be any sort of self-generated idea, from serendipitous “genius” to stray or bothersome (even berating), and either fleeting or pressing in longevity. Genius is actually a singular noun whose plural, genii, was to the ancient Greeks a term for such guiding spirits or tutelary deities (that is, daimons for men and junos for women) of a person, family, or place. The Gnostics were well aware of the plentitude of influential ethereal entities, and they channeled them for both personal and societal enlightenment. Dunbar’s Social Brain Hypothesis notes that, in primates, bigger neocortices are correlated to humanlike friendship relations rather than solely mating or hierarchy relations seen in other animals; and, Dunbar's Number rationally relates sizes of neocortices to those of social networks (Dunbar 2009, Dunbar 1992). This is due to the fact that more memories can be stored about individuals in larger and more cross-correlated brains, allowing for more individuals to be well known. For humans, the theory holds that we can each relate well to nearly 150 other humans (Gonçalves, Perra, and Vespigniani 2011; Hernando et al. 2010; MacCarron, Kaski, and Dunbar 2016). So, each individual has intimate access to a decently sized sample of other individuals, and has acquaintanceship with an even wider array.
The empathic amongst us are those who can feel compassion towards others and act on that compassion, engaging in behavior that can be supporting of those who may seem undeserving of their attention and care, or self-sacrificing for those who may seem invariably malevolent. If this behavior is carried out on informed intuition that their acts can help to increase peacefulness and cooperation around them, they may have good chances of achieving those goals. Such intuition is not just driven by a logical mind; it is also inspired by influence from the entirety of the Akashic Memory. Immersing oneself in vibration is to resonate with the original collective sound or OM of the akasha, and to focus their concentrative ability as well as amplify the voices of the jivātman; this can be facilitated by mantra or by listening to binaural tones (with singing bowls and synthetic instruments being quite effective) or white noise which contains a plethora of frequencies (here also achieved via instrument/software but most notably occurring in nature as the sounds of waterways or wind). Also, certain diets and sacraments can facilitate a receptive or sattvic mind. Corroborating this ancient Ayurvedic understanding are the research conclusions from dietetic nutrition that metabolism alone affects mood and cognition, and from psychological research that entheogenic foods and sacraments amplify neural networking - in particular, the psychointegrator plant substances (Winkelman 1996, Winkelman and Baker 2010), including psilocybin mushrooms, Hawaiian Baby Woodrose and Morning Glory seeds, Peyote, San Pedro cactus, Ayahuasca/Yagé, Amanita muscaria mushrooms, and more, but not including Cannabis strains with a higher than 1:1 ratio of THC than CBD, since the former is similar to the endogenous neurochemical Anandamide which is correlated to psychosis, and the latter is an antipsychotic compound. Combining both audio-enhanced meditation and sacramental psychointegrator consumption, one may vastly heighten their empathic ability.
The jivātman have at their disposal the entire “internet” of knowledge that has been collected over the eons, limited only by the “six degrees of separation.” This includes information and cognitive faculties of any living or deceased people either of interest to them or whom have interest in them. So, Subconscious or conscious internal conversations with other jivātman radiate through the active network of the Akashic Memory to living people and nonhuman entities they interact with, and, if we pay attention, we may see echoes of or responses to our calls in the behaviors of others or in the environment. Jews and Christians call such events miracles. Carl Jung termed this phenomenon synchronicity (Jung 1969). Hindus and pure Vedāntists deem it to be a guiding spiritual force: karma. Such patient thoughtfulness brings to a passionate empath the epiphany of recognizing the Akashic reality for the first time, via reflexive learning from increasingly active engagement. To realize what it truly is, and to artfully expound upon it, is to engage in becoming a Rishi (the Vedic term for a “sage” or “seer” of supreme knowledge) or pneumatikos (spiritual human) and to reflexively transmute the self into a more powerful form. “Things don’t happen to us, they happen through us [...] we connect to the future branches of the tree that align with our actions” (Nelson-Isaacs 2019:58).
This is a far cry from believing merely in the aforementioned “social intuition,” i.e., that “others” do not have to be known to be considered, and that charismatic engagement is a based in gray matter alone, i.e., in Dunbar’s Social Brain hypothesis. An implication of that view is that knowing 150 other individuals fairly well is to be able to predictively assess or even imaginatively synthesize unknown people, that is, by calculating potential personality trait permutations of known individuals who share certain recognizable traits with those less well known. The view of a seer, however, is that such social intuition is not just a tool for synthetic and therefore estimated understandings of people, but a cognitive key to the lock of the jivātman one wishes to access and further gain real interaction with. This is the spiritual augmentation of an otherwise materialist perspective and lifeway, which lends credence to proclamations in various traditional cultures that “telepathy,” or mental telecommunication, is real (Frecska, Hoppal, and Luna 2016). Such people understand that we can transmute our moment-to-moment feelings in order to attract and promote peace and abundance, or at least success. Some theoretical physicists and philosophical psychologists too have come to understand that this is the ultimate truth of the phenomenon behind affecting mere discrete nonlocal entities via remote observation of any kind. Just as with the consciousness of Rishis, the Shamanic State of Consciousness (SSC) - or nonlocal-intuitive knowledge rather than perceptual-cognitive knowledge (ibid. 2016) – “requires that the apperception of one’s own consciousness have a foundation in nonlocal effects” which, as I posit in tentative agreement with Ervin Laszlo (philospher of science, systems theorist, and integral theorist) in his upcoming book titled A New Map of Reality, “[...] result from connecting to a universal source, a connection mediated from a holofield beyond space and time (Laszlo, in press)” (ibid. 2016:161), that is, Paramatman. On Patañjali’s Yoga Sūtras, “when there is absolute synchronicity of thought and action, the yogi [Rishi] is freed from the material limitations of time and space, and this generates extraordinary powers” (Iyengar 1993:36).
Manifestations of the spirits may take alternate roles, depending upon how influenced one is by the dominant World Religion in their culture or nation, the cultural structures of the experiencer, and whether receptivity to the spirits is considered a blessing or a curse. Religions founded on societal upkeep and expansion tend to proclaim the reality of and enforce clerical supervision on behalf of Moralizing High Gods (Atran and Henrich 2010, Whitehouse et al. 2019) which are ever judgmental and punishing of incursions or transgressions which may upset the social order. In these cases, our jivātman – our spirits – are fully known by the divine ministers for Brahman/God: the devas and asuras, or junos and daimons (genii), or angels and demons, or animistic environmental spirits (ibid. 2016:163) that know us all and give us either loving support or temptation to self-destruction, through interaction with our ethereal jivātman. As interactions with these entities are generally typified as negative in the Western world, it requires fortitude and determination to find peace thereby, especially if one faces threat of eternal damnation rather than karma, e.g. Such experiences are most commonly recognized as had by those who are genetically (highly) receptive to them, i.e., those diagnosed with schizophrenia or psychotic features of other Mood Disorders, but, they can have either negative or positive outcomes, depending upon upbringing, the social stratification of their society, what sort of stigma is placed on said diagnosis, and how much worried concern versus supportive empathy is directed at them in any of their relationships (Bombaci 2014). Those in non-Western societies may be found at peace, living a functional life where they frequently (1) speak with perceivably external (other) voices they know to be ancestors, friends, or deity avatars who guide them in life or (2) encounter miraculous social or environmental circumstances or messages that guide them (Luhrmann et al. 2015a & 2015b), or, (3) speak directly with God as identified in Judeo-Christian doctrine (Luhrmann 2017a). Our mind-frames set the stage for spiritual encounters.
Non-clinical people in the West can also experience such encounters. A “robust measure of proclivity, or talent for hearing God’s voice” i.e., “the Tellegen Absorption Scale,” can “predict whether Charismatic Christians experience God with their senses, whether God is person-like for them, whether they have a back-and-forth relationship with God, and it predicts whether people have unusual sensory experiences and a wide range of spiritual experiences” (Luhrmann 2017b:28-29). Tantric and transcendental meditation practices can bring about hypnosis and dissociation – types of altered states of consciousness or ASC, and, Luhrmann’s literature (ibid:29) identifies Charismatic Christians’ encounters with God as being similar, as “trance-like waking dream experiences rather than actual sensory experiences,” which is “particularly true […with] prophets, psychics, channelers, and the like.” Others, in societies that venerate the role which takes on SSC for guiding the collective, can become initiated as shamans (Frecska, Hoppal, and Luna 2016:157; Vitebsky 2001) and have an integral status in their community, despite their episodic altered states of consciousness, which they may learn to control. The divine ministers, for them, may take on a myriad of natural lifeforms/species. Even through yoga - not typically thought of as a shamanistic belief system or practice, one may begin to understand “the language of all people, birds, and animals,” and can learn to control “nature’s constituents, qualities, and purposes” let alone earn “divine faculties that are beyond the range of ordinary senses” whereby “he reads the minds of others” and “enters others’ bodies at will” (Iyengar 1993:37). For people the world over to respect SSC is to understand the origins of World Religions (Peoples, Duda, and Marlowe 2016) and their founding prophets’, hierophants’, and gurus’ supernatural holiness as natural (Bombaci 2012 & 2017, Winkelman and Baker 2010).
Again, for those approaching such ethereal communication via dietary means, the entheogens / psychointegrator substances connect one to the constructive (even critically so), and, pro-psychotic substances do the opposite, leading to dire life challenges up to self-destruction. There are a number of plant-based biochemicals called the harmala alkaloids, whose first-discovered member was named telepathine (Rodd 2008:302) because of the way in which remote communication was purported by, and ethnographically observed in, certain indigenous cultures of South America who have used the plants they are derived from for up to 14,000 years ago or more. These alkaloids exist in their native plant Banisteriopsis caapi, and also in Syrian Rue (or Soma in Vedic/Hindu scripture) and varieties of Acacia spp. Found in the Middle East (and in The Bible), Mimosa spp. found in Africa, and in Malabarica that is used in the Hindu and Buddhist sacramental incense Nag Champa (Rätsch 2005). The harmala alkaloids are not in themselves psychointegrator substances, but rather reversible monoamine oxidase inhibitors (MAOIs) that temporarily allow the brain to consume far more of its endogenous neurotransmitters than normal, and also allow the gut to process exogenously consumed entheogens / psychointegrator substances. Although psychologically stable people who undertake necessary dietary and medicinal restrictions may utilize these substances safely, only the greatest of professionally guided care should be taken by an “afflicted” person in the Western world that wishes to experience them (Bombaci 2019) – in the right setting, it is possible that they will find enlightenment and strength to not only cope with their mentality through the years, but to see it as a gift and learn to work with it, i.e., to become the “wounded healer,” as Carl Jung deemed shamans and many worthy psychotherapists to be.
It is necessary to have the “trust” of the akashic entities for the sake of positive connectedness with them and therefore greater influence over living people in helping them achieve enlightenment as well. Willful ignorance, apathy, hopelessness, fear, and hate in life (mental states which tend to develop in that order), are fully supportive of entropy whereas loving support of all life ultimately furthers the peaceful evolution of all. This is reflected in the manner of interactions with the entities, which is generally formed via the set and setting of the seeker. Self-analysis and training for betterment can lead to the best sorts of outcomes, but this may be best ingrained by way of counsel from psychospiritual masters, either personally and/or via extensive autodidactic study and meditation. Realization of the ethereal co-reality is eye-opening, and one begins thereafter to interact with the jivātman/spirits and/or the divine ministers in a conscious rather than solely subconscious way.
Agreements and disagreements with them will begin to temporally present themselves as conscious interpersonal discourse rather than subconscious effects or a personal monologue of dialectic. The initiation is both a welcoming and a trial. Both inspirational ideas and excitation may come to the initiate, via shared exuberance with familiar jīvātman/spirits about joining one another in concert and via the warmth of welcome into the ministers’ hearts; however, both self-doubt and guilt will likely come to the faithful or fearful (consciously or subconsciously) of any moralizing high gods, via the judgment imposed on their unenlightened acts by the ministers who have watched them and guided them through their life without being given full heed. A long journey towards greater enlightenment commences thereby – of honestly feeling shame for any past transgressions and of addressing any needs for further enlightenment and positive impact on the world. Judgement from a loving being will always be constructive – it is important to recognize the difference between the positive and negative jivātman/spirits and divine ministers, and to defeat with honor those that do not forgive and accept transformation, i.e., those that do not support peace and life. Some such negativity is wrought from ignorance. Some, however, stems from devilishness, i.e., the dissatisfaction or spitefulness of jivātman prone to vice (or “the seven sins” in common parlance): “even celestial beings try to seduce the sādhaka [seeker, or Rishi acolyte],” and “if he succumbs to these temptations, misfortunes overwhelm him” (Iyengar 1993: 37, emphasis added).
...read the last four paragraphs in the first comment below (and if this was just posted, wait 10 minutes)...
