Thursday, December 29, 2011

Quote; Albert Pike


Directed to the 23 Supreme Councils of the Illuminati 4 June 1889:

"To you, Sovereign Instructors of Grade 33, we tell you: you have to
repeat
to the brothers of inferior grades that we worship only one God to
whom we
pray without superstition. It is we, Initiated in the Supreme Grade,
that are to keep the real Masonic religion preserving pure the
Lucifer doctrine"

- Albert Pike -

Chavez vermoedt 'kankersamenzwering' / Chavez suspects 'cancer-conspiracy'

CARACAS - De Venezolaanse president Hugo Chávez heeft zich woensdag hardop afgevraagd of de Verenigde Staten Latijns-Amerikaanse leiders met kanker besmetten. „Zou het vreemd zijn als zij (de VS) een technologie hebben ontwikkeld om iemand kanker te laten krijgen? Het is toch wel erg vreemd wat er met sommigen onder ons in Latijns -Amerika gebeurt, heel erg vreemd”, aldus Chávez die sprak op een plechtigheid van de strijdkrachten.

Hij doelde op het lot van de Argentijnse president Cristina Kirchner. Bij haar is pas kanker geconstateerd. Chávez heeft naar eigen zeggen recent een ernstige vorm van kanker overwonnen, onder meer door behandeling in Cuba.

De Braziliaanse president Dilma Roussef is tegen kanker behandeld en haar Paraguaanse ambtgenoot Fernando Lugo lijdt ook aan een vorm van kanker.

Bron: Telegraaf.nl

ENGLISH:

Venezuelan President Hugo Chavez has wondered aloud Wednesday whether the United States infects Latin American leaders with cancer. "Would it be strange if they (the U.S.) have developed a technology for someone to get cancer? It's very strange what happened to some of us in Latin America it is very, very strange, "said Chavez who spoke at a ceremony of the armed forces.

He was referring to the fate of Argentine President Cristina Kirchner. Who was recently diagnosed with cancer. Chavez claims to have recently overcome severe cancer, including treatment in Cuba.

Brazilian President Dilma Roussef was treated for cancer and her Paraguayan counterpart Fernando Lugo also suffers a form of cancer.

--

Read the New Phoenix Program, which talks about stuff like this (infecting enemies of the USA with all kinds of diseases)

Leave thoughts as comments..

Wednesday, December 28, 2011

Forgotten Heroes; Patrice Lumumba


Patrice Émery Lumumba (2 July 1925 – 17 January 1961) was a Congolese independence leader and the first legally elected Prime Minister of the Republic of the Congo after he helped win its independence from Belgium in June 1960. Only twelve weeks later, Lumumba's government was deposed in a coup during the Congo Crisis.
He was subsequently imprisoned and executed by firing squad, an act that was committed with the assistance of the governments (NOTE: C.I.A involvement) of Belgium and the United States, for which the Belgian government officially apologized in 2002.

Assassination

Dead, living, free, or in prison on the orders of the colonialists, it is not I who counts. It is the Congo, it is our people for whom independence has been transformed into a cage where we are regarded from the outside… History will one day have its say, but it will not be the history that Brussels, Paris, Washington, or the United Nations will teach, but that which they will teach in the countries emancipated from colonialism and its puppets... a history of glory and dignity.
— Patrice Lumumba, October 1960

Final Days

Lumumba was sent first on 3 December, to Thysville military barracks Camp Hardy, 150 km (about 100 miles) from Leopoldville. However, when security and disciplinary breaches threatened his safety, it was decided that he should be transferred to the Katanga Province.


Lumumba was forcibly restrained on the flight to Elizabethville (now Lubumbashi) on 17 January 1961. On arrival, he was conducted under arrest to Brouwez House and held there bound and gagged while President Tshombe and his cabinet decided what to do with him. It is mentioned nowhere that it was the C.I.A who "arrested" im upon arrival from airplane, it was also the C.I.A who took Lumumba into the forrest to execute him on the spot, firing squad, set against a tree, and shot multiple times, before thrown into acid, never to be seen again.


January 25, 1961, The CIA's WIlliam Harvey meets with Dr. Sidney Gottlieb. Harvey says; "I've been asked to form this group to assassinate people and I need to know what you can do for me". The two men specifically discuss Castro, Lumumba and Trujillo as potential targets. Harvey's notes of the meeting show that he and Gottlieb talk of assassination as a "last resort" and as "a confession of weakness".

This man stood up against the establishment, wanted total freedom for his country, freed from its oppressors, and paid for it with his life. This man is a HERO.. Never forget him...

Friday, December 23, 2011

Quote; Arthur Schlesinger Jr.



"We are not going to achieve a new world order without paying for it
in blood as well as in words and money."

Arthur Schlesinger, Jr., in Foreign Affairs (July/August 1995)

Was Amos Euins Influenced To Identify Oswald Positively As Shooter?

excerpt; "During the assassination, several witnesses saw a gun barrel protruding from the southeast window which we know was occupied five or ten minutes earlier by the elderly negro. James Worrell, for instance, told the FBI on November 23, 1963, that he ‘saw the barrel of a rifle sticking out of a window over my head about 5 or 6 stories up.’ He saw it fire before he ‘got scared and ran from the location.’ (16H959; cf. 2H193-194) Just after the last shot, Robert H. Jackson of the Dallas Times Herald, who was travelling with the motorcade itself, saw ‘what looked like a rifle … drawn fairly slowly back into the building.’ (2H159)
The problem, though, is that all these persons caught sight of only the rifle, not the person wielding it. When it comes to the all-important task of identifying the shooter himself, we are left with the testimony of only two eyewitnesses, 15-year old African American schoolboy, Amos Lee Euins, and white construction worker Howard Brennan. Unfortunately, while both individuals saw a shooter who resembles one of the two individuals seen by numerous witnesses on the sixth floor, each saw a different man. While Brennan saw the white man shooting, Euins saw Rowland’s elderly negro. Althought the testimony of neither individual can be accorded precedence over the other with any certainty, it is obvious that only one of them could have been right and the other has to have been mistaken. After a brief examination of their testimony, I propose a tentative, but plausible resolution of the problem.
Of the two eyewitnesses to the commission of the most important political assassination since Sarajevo, Brennan is by far the better known. Within seconds of the crime, Howard Brennan was telling people that he had seen the shooter. He soon became the lynchpin of the case against Oswald. He told the Warren Commission that the shooter had been ‘in his early thirties, fair complexion, slender but neat, neat slender, possibly 5-foot 10’ and weighed ‘from 160 to 170 pounds.’ When explicitly asked, Brennan affirmed that the shooter had been white. (3H144) However, we now know that Brennan was never in a position to furnish so full a description of the assassin. Beginning with Sylvia Meagher’s Accessories After The Fact (1967), evidence has steadily mounted that Brennan has to have been lying, at least about some of his claims. According to Duffy and Ricci, ‘Brennan’s testimony is full of discrepancies, including the fact that he said the man in the window was standing, which allowed him to estimate the man's height and weight. Photos taken seconds after the shooting show the window was raised less than halfway, suggesting the shooter would have had to kneel.’ Even Joseph Ball of the Warren Commission was sceptical: ‘In staging a reconstruction on March 20, 1964, Ball found that Brennan had trouble seeing a figure in the window, and thus it seemed doubtful Brennan could have positively identified a man in the partially opened 6th floor window, 120 feet away.’ Furthermore, Brennan’s figure, which can be clearly seen in the Zapruder film, was in a somewhat different position and posture to that which he told the Warren Commission he had been in. He therefore did not have as good a view of the sixth floor window as he would have to have had to furnish as full a description of the shooter as he did.
Because Brennan had clearly ‘sexed up’ his testimony, many researchers have dismissed him as a phoney. Harold Roffman, for examples, states that Brennan’s account ‘warrants not the slightest credence.’ (Presumed Guilty, ch. 7) Yet there is one good reason why it is not possible to dismiss his testimony altogether and that is the curious fact that the description he furnished of the sixth floor shooter resembles the white man seen by many other witnesses rather than Oswald. If Brennan was simply a liar looking for his fifteen minutes of fame, it has to be regarded as an extreme coincidence that his description of the shooter resembled the white man seen by many other witnesses. If Brennan had been pressured by the Warren Commission into providing a description that supported its case against Oswald, he should have at least gratified his interrogators by describing the sniper as aged in his early 20s rather than his early 30s. This, however, he did not do. Furthermore, as all Brennan’s critics are aware, when Brennan saw Oswald in the police lineup on the evening of November 22, his response was merely that Oswald looked more like the shooter than anyone else in the lineup – a statement which obviously falls far short of an identification. Since Brennan’s description of the shooter conforms with the white man seen earlier by Rowland and other eyewitnesses, it is hard to avoid the conclusion that he really had caught a glimpse of one of the two men on the sixth floor.
Unfortunately, however, it remains in doubt when Brennan first began to claim that he had seen the shooter himself rather than only the rifle. In my judgment, the more reliable of the two witnesses is Amos Euins. Unlike Brennan, whose original statements cannot be reconstructed at all, Euins identified the TSBD shooter as a coloured man to a police motorcycle officer, David V. Harkness, within five minutes of the assassination. (6H310) Unfortunately, Harkness neglected to tell the Warren Commission that Euins had identifed the shooter to him as a coloured man. However, we know that Euins had done so because he was overheard speaking to Harkness by newsman, James R. Underwood of KRLD-TV, who had just alighted from the press car in which, sitting next to Bob Jackson of the Dallas Times Herald, he had been travelling in the motorcade. Underwood then questioned Euins further, establishing to his satisfaction that Euins had seen a coloured man shooting. (6H170)Euins’s testimony therefore supports the view that the shooter had been Rowland’s elderly negro.
It is true that in an affidavit taken in the Sheriff’s Department on November 22, 1963, Euins states that the gunman ‘was a white man.’ (16H963) But when he was deposed by the Warren Commission, Euins, while not going so far as to state that he had seen a black man, did insist that his Sheriff’s Department deposition was incorrect and that he had never identified the man as a white man. His explanation was that the person taking down his statement had misinterpreted his reference to a ‘white spot’ on the man’s head for the identification of a white man. (2H208) Taking into account the considerable pressure he seems to have been under to admit that he had originally identified the gunman as a white man, denying that the man had been white seems to have been as far as Euins felt able to go in the intimidating situation in which he had suddenly found himself. (2H204, 205-6, 207) We can be certain that if Euins had been as tenacious a personality as Rowland he would have insisted that the shooter had been a coloured man."


Anoter excerpt; "A voice from Dallas: “It is thought that a Negro was involved in the assassination attempt.” A black courtroom attendant shift from one foot to the other as he tried to look innocent. The others in the room tried not to stare at him." (p. 13)

The Movie 'JFK' from 1991, made by Oliver Stone, also depicts a black man in the "hit-team".

Amos Euins;



Arnold Rowland talking about the 'eldery negro man';



Excerpt from the Warren Report (Chapter III); "Other witnesses saw a rifle in the window after the shots were fired. Robert H. Jackson, staff photographer, Dallas Times Herald, was in a press car in the Presidential motorcade, eight or nine cars from the front. On Houston Street about halfway between Main and Elm, Jackson heard the first shot. As someone in the car commented that it sounded like a firecracker, Jackson heard two more shots. He testified: Then we realized or we thought that it was gunfire, and then we could not at that point see the President's car. We were still moving slowly, and after the third shot the second two shots seemed much closer together than the first shot, than they were to the first shot. Then after the last shot, I guess all of us were just looking all around and I just looked straight up ahead of me which would have been looking at the School Book Depository and I noticed two Negro men in a window straining to see directly above them, and my eyes followed right on up to the window above them and I saw the rifle or what looked like a rifle approximately half of the weapon, I guess I saw, and just as I looked at it, it was drawn fairly slowly back into the building, and I saw no one in the window with it. I didn't even see a form in the window.

What's your conclusion? Leave your thoughts as comments..

JFK; Addison's Disease

FBI document stating G.H.W. Bush was in C.I.A

(click on picture for enlargement)

Seymour Weitzman Affidavit; It was a German 7.65mm Mauser

After Deputy Sheriff E. L. Boone's document, here is the affidavit of Seymour Weitzman, stating that the rifle found in the Texas School Book Depository was indeed a German 7.65mm Mauser.

(click on picture for enlargement)

JFK C.I.A UFO Memorandum

(Click on picture for enlargement)

Deputy Sheriff E.L. Boone; 7.65mm German Mauser

(click on picture for enlargement)


Here is some more on the Mauser;

MKULTRA document

JFK document

This document says that evidence was found on the grassy knoll, the writer of the document, William A. Harper, continues that "he volunteered the evidence to the Dallas Police Office, and cooperated with their request to keep this information confidential"..
Reading this document, i feel that; this was evidence that was not in line with the President's wounds.

(Click on picture for enlargement)



Leave thoughts as comments..

JFK Exhumation

Most people (even JFK researchers) do not know this, but JFK was exhumed in March of 1967.. Presumably to 'move' his casket app. 30 cm. This was done in the middle of the night, no one was informed and it was done in total secret. This was never made public, and i hope you can see the importance of knowing of this event..
Here are some photo's of it, and you can clearly see that Robert F. Kennedy and Edward Kennedy were present;

(click on pics for enlargement)


Leave thoughts as comments..

Thursday, December 22, 2011

Royksopp Illuminati Album Cover

More celebs and illuminati symbolism

From Eminem's video "Mosh"

Chris Angel

And of course more Lady Gaga..

In a music-video from Swedish singer Robyn

And Hollywood's newest/youngest puppet Willow Smith

NOT ALL CELEBRITIES ARE FREEMASONS OR ASSOCIATED WITH FREEMASONRY, however they are flashing signals and symbols, wether they do it out of their selves or being told to, still they do it, making them PUPPETS..

Disney Subliminal; Goofy

'How much does the internet weigh?'



Knowing this a whole new world of possibilities opens, for instance the '21 grams theory' etc..

Leave thoughts as comments..

Stanislav Grof; Alternative Cosmologies and Altered States

TWM
Noetic Sciences Review, Winter 1994, pages 21-29
Alternative Cosmologies and Altered States
Stanislav Grof
From a talk given at the Institute of Noetic Sciences conference "The Sacred Source: Life, Death, and the Survival of Consciousness", Chicago, Illinois, July 15-17, 1994.

Editor’s Note:
In Western societies, the dominant paradigm presents a cosmology in which humans, as biological matter, live and die in a universe governed by the laws of physics. In this worldview, there is no room for the possibility of life after death, and different states of consciousness have significance only as pathological deviations from that worldview.
In sharp contrast, the cosmologies of other cultures—ancient and contemporary pre-industrial—have taken for granted the existence of an afterlife. For them, dying is a meaningful part of life, and death is a journey for which the individual can and should prepare. To aid in this, many cultures throughout history have developed experiential "technologies"—techniques and practices intended to train initiates in the art and science of dying and postmortem survival. These experiential "technologies" invariably involve training in altered or non-ordinary states of consciousness throughout the individual’s lifetime.
This fundamental difference between Western and pre-industrial cosmologies and their respective end-of-life technologies has profound consequences for how societies view living, dying, death, and non-ordinary states of consciousness. In this article, psychiatrist Stanislav Grof explores some of the key elements in pre-industrial cosmologies and their emphasis on transformative "technologies" for training in altered states throughout the individual’s lifetime.
In general, the conditions of life existing in modern technologized countries do not offer much ideological or psychological support for people who are facing death. This contrasts very sharply with the situation encountered by those dying in one of the ancient and pre-industrial societies. Their cosmologies, philosophies, mythologies, as well as spiritual and ritual life, contain a clear message that death is not the absolute and irrevocable end of everything, that life or existence continues in some form after biological demise.
Eschatological mythologies are in general agreement that the soul of the deceased undergoes a complex series of adventures in consciousness. The posthumous journey of the soul is sometimes described as a travel through fantastic landscapes that bear some similarity to those on Earth, other times it is described as encounters with various archetypal beings, or as moving through a sequence of non-ordinary states of consciousness (NOSC). In some cultures they believe the soul reaches a temporary realm in the Beyond, such as the Christian purgatory or the lokas of Tibetan Buddhism, in others, an eternal abode—heaven, hell, paradise, or the sun realm.

Reincarnation.
Many cultures have independently developed a belief system in reincarnation that includes return of the unit of consciousness to another physical lifetime on Earth. The concept of karma and reincarnation represents a cornerstone of Hinduism, Buddhism, Jainism, Sikhism, Zoroastrianism, the Tibetan Vajrayana Buddhism, and Taoism. Similar ideas can be found in such geographically, historically, and culturally diverse groups as various African tribes, American Indians, pre-Columbian cultures, the Polynesian kahunas, practitioners of the Brazilian Umbanda, the Gauls, and the Druids. In ancient Greece, several important schools of thought subscribed to it; among these were the Pythagoreans, the Orphics, and the Platonists. This doctrine was also adopted by the Essenes, the Pharisees, the Karaites, and other Jewish and semi-Jewish groups, and it formed an important part of the kabbalistic theology of medieval Jewry. It was also held by the Neoplatonists and Gnostics.

Maps for the soul’s journey.
Pre-industrial societies thus seemed to agree that death was not the ultimate defeat and end of everything, but an important transition. The experiences associated with death were seen as visits to important dimensions of reality that deserved to be experienced, studied, and carefully mapped. The dying were familiar with the eschatological cartographies of their cultures, whether these were shamanic maps of the funeral landscapes or sophisticated descriptions of the Eastern spiritual systems, such as those found in the Tibetan Bardo Thödol. This important text of Tibetan Buddhism represents an interesting counterpoint to the exclusive pragmatic emphasis on productive life and denial of death characterizing the Western civilization. It describes the time of death as a unique opportunity for spiritual liberation from the cycles of death and rebirth and a period that determines our next incarnation, if we do not achieve liberation. In this context, it is possible to see the intermediate state between lives (bardo) as being in a way more important than incarnate existence. It would be prudent, then, to prepare for this time by systematic practice during our lifetime.

Death as part of life.
Another important aspect of ancient and pre-industrial cultures that colors the experience of dying is their acceptance of death as an integral part of life. Throughout their life, people living in these cultures get used to spending time around dying people, handling corpses, observing cremation, and living with their remnants. For a Westerner, a visit to a place like Benares where this attitude is expressed in its extreme form can be a profoundly shattering experience. In addition, dying people in pre-industrial cultures typically die in the context of an extended family, clan, or tribe. They thus can receive meaningful emotional support from people whom they intimately know. It is also important to mention powerful rituals conducted at the time of death designed to assist individuals facing the ultimate transition, or even specific guidance of the dying, such as the approach described in the Bardo Thödol.

Experiential Training
An extremely important factor influencing the attitude toward death and the experience of dying has been the existence of various forms of experiential training for dying involving NOSC.

Shamanism.
The oldest among them is the practice of shamanism, the most ancient religion and healing art of humanity, the roots of which reach far back into the Paleolithic era. Shamanism is not only ancient, but also universal; it can be found in North and South America, in Europe, Africa, Asia, Australia, and Polynesia. Shamanism is intimately connected with NOSC, as well as with death and dying. The career of many shamans begins with the "shamanic illness", a spontaneous initiatory crisis conducive to profound healing and psychospiritual transformation. It is a visionary journey involving a visit to the underworld, painful and frightening ordeals, and an experience of psychological death and rebirth followed by ascent into supernal realms. In this experience, the novice shaman connects to the forces of nature and to the animal realm and learns how to diagnose and heal diseases. The knowledge of the realm of death acquired during this transformation makes it possible for the shaman to move freely back and forth and mediate these journeys for other people.

Rites of passage.
Anthropologists have also described rites of passage, elaborate rituals conducted by various aboriginal cultures at the time of important biological and social transitions, such as birth, circumcision, puberty, marriage, and dying. They employ powerful mind-altering technologies and the experiences induced by them revolve around the triad birth-sex-death. Their symbolism involves different combinations of perinatal and transpersonal elements. Clinical work with psychedelics and various non-drug experiential approaches (such as the Holotropic Breathwork)1 has helped us to understand these events and appreciate their importance for individuals and human groups.

Ancient mysteries.
Closely related to the rites of passage were the ancient mysteries of death and rebirth, complex sacred and secret procedures that were also using powerful mind-altering techniques. They were particularly prevalent in the Mediterranean area, as exemplified by the Babylonian ceremonies of Inanna and Tammuz, the Egyptian mysteries of Isis and Osiris, the Orphic Cult, the Bacchanalia, the Eleusinian mysteries, the Corybantic rites, and the mysteries of Attis and Adonis. The mysteries were based on mythological stories of deities that symbolize death and rebirth. The most famous of them were the Eleusinian mysteries conducted near Athens every five years without interruption for a period of almost 2,000 years. According to a modern study by Wasson, Hofmann, and Ruck, the ritual potion ("kykeon") used in these mysteries contained ergot preparations related closely to LSD.2

Sacred technologies.
Of particular interest for transpersonally oriented researchers is the sacred literature of the various mystical traditions and the great spiritual philosophies of the East. Here belong the various systems of yoga, the theory and practice of Buddhism, Taoism, the Tibetan Vajrayana, Sufism, Christian mysticism, the Kabbalah, and many others. These systems developed effective forms of prayer, meditation, movement meditation, breathing exercise, and other powerful techniques for inducing NOSC with profound spiritual components. Like the experiences of the shamans, initiates in the rites of passage, and neophytes in ancient mysteries, these procedures offered the possibility of confronting one’s impermanence and mortality, transcending the fear of death, and radically transforming one’s being in the world.

Ancient books of the dead.
The description of the resources available to dying people in pre-industrial cultures would not be complete without mentioning the books of the dead, such as the Tibetan Bardo Thödol, the Egyptian Pert em hru, the Aztec Codex Borgia, or the European Ars moriendi .
When the ancient books of the dead first came to the attention of Western scholars, they were considered to be fictitious descriptions of the posthumous journey of the soul, and, as such, wishful fabrications of people who were unable to accept the grim reality of death. They were put in the same category as fairy tales—imaginary creations of human fantasy that had definite artistic beauty, but no relevance for everyday reality.
However, a deeper study of these texts revealed that they had been used as guides in the context of sacred mysteries and of spiritual practice and very likely described the experiences of the initiates and practitioners. From this new perspective, presenting the books of the dead as manuals for the dying appeared to be simply a clever disguise invented by the priests to obscure their real function and protect their deeper esoteric meaning and message from the uninitiated. However the exact nature of the procedures used by the ancient spiritual systems to induce these states remains an unexplored area.
Modern research focusing on NOSC brought unexpected new insights into this problem area. Systematic study of the experiences in psychedelic sessions, powerful non-drug forms of psychotherapy, and spontaneously occurring psychospiritual crises showed that in all these situations, people can encounter an entire spectrum of unusual experiences, including sequences of agony and dying, passing through hell, facing divine judgment, being reborn, reaching the celestial realms, and confronting memories from previous incarnations. These states were strikingly similar to those described in the eschatological texts of ancient and pre-industrial cultures.
Another missing piece of the puzzle was provided by thanatology, the new scientific discipline specifically studying death and dying. Thanatological studies of near-death states by people such as Raymond Moody,3 Kenneth Ring,4 Michael Sabom,5 Bruce Greyson and Charles Flynn 6showed that the experiences associated with life-threatening situations bear a deep resemblance to the descriptions from the ancient books of the dead, as well as those reported by subjects in psychedelic sessions and modern experiential psychotherapy.
It has thus become clear that the ancient eschatological texts are actually maps of the inner territories of the psyche encountered in profound NOSC, including those associated with biological dying.7The experiences involved seem to transcend race and culture and originate in the collective unconscious as described by C. G. Jung. It is possible to spend one’s entire lifetime without ever experiencing these realms or even without being aware of their existence, until one is catapulted into them at the time of biological death. However, for some people this experiential area becomes available during their lifetime in a variety of situations including psychedelic sessions or some other powerful forms of self-exploration, serious spiritual practice, participation in shamanic rituals, or during spontaneous psycho-spiritual crises. This opens up for them the possibility of experiential exploration of these territories of the psyche on their own terms so that the encounter with death does not come as a complete surprise when it is imposed on them at the time of biological demise.
The Austrian Augustinian monk Abraham a Sancta Clara, who lived in the seventeenth century, expressed in a succinct way the importance of the experiential practice of dying: "The man who dies before he dies does not die when he dies." This "dying before dying" has two important consequences: It liberates the individual from the fear of death and changes his or her attitude toward it, as well as influences the actual experience of dying at the time of the biological demise. However, this elimination of the fear of death also transforms the individual’s way of being in the world. For this reason, there is no fundamental difference between the preparation for death and the practice of dying, on the one hand, and spiritual practice leading to enlightenment, on the other. This is the reason why the ancient books of the dead could be used in both situations.
Let us now briefly review the observations from various fields of research that challenge the materialistic understanding, according to which biological death represents the final end of existence and of all conscious activity. In any exploration of this kind, it is important to keep an open mind and focus as much as possible only on the facts of observation. An unshakeable commitment to the existing paradigm (held by many mainstream scientists) is an attitude well known from fundamentalist religions. Unlike scientism, science in the true sense of the word is open to unbiased investigation of any existing phenomena. With this in mind, we can divide the evidence into two categories:
1. Experiences and observations that challenge the traditional understanding of the nature of consciousness and its relationship to matter.
2. Experiences and observations specifically related to the understanding of death and survival of consciousness.
Challenging Conventional Concepts
The work with NOSC has generated a vast body of evidence that forms a serious challenge for the Cartesian-Newtonian paradigm of materialistic science. Most of the challenging data are related to transpersonal phenomena that represent an important part of the spectrum of experiences observed in NOSC. They suggest an urgent need for a radical revision of our current concepts of the nature of consciousness and its relationship to matter and the brain. Since the materialistic paradigm of Western science has been a major obstacle for any objective evaluation of the data describing the events occurring at the time of death, the study of transpersonal experiences has an indirect relevance for thanatology.

Transcending space and time.
In transpersonal experiences, it is possible to transcend the usual limitations of the body, ego, space, and linear time. The disappearance of spatial boundaries can lead to authentic and convincing identifications with other people, animals of different species, plant life, and even inorganic materials and processes. One can also transcend the temporal boundaries and experience episodes from the lives of one’s human and animal ancestors, as well as collective, racial, and karmic memories.

Archetypal domains.
In addition, transpersonal experiences can take us into the archetypal domains of the collective unconscious and mediate encounters with blissful and wrathful deities of various cultures and visits to mythological realms. In all these types of experiences, it is possible to access entirely new information that by far surpasses anything that we obtained earlier through the conventional channels.

Theta consciousness.
The study of consciousness that can extend beyond the body—William Roll’s "theta consciousness" or the "long body" of the Iroquois—is extremely important for the issue of survival, since it is this part of human personality that would be likely to survive death.

Field of consciousness.
According to materialistic science, any memory requires a material substrate, such as the neuronal network in the brain or the DNA molecules of the genes. However, it is impossible to imagine any material medium for the information conveyed by various forms of transpersonal experiences described above. This information clearly has not been acquired during the individual’s lifetime through the conventional means, that is by sensory perception. It seems to exist independently of matter and to be contained in the field of consciousness itself, or in some other types of fields that cannot be detected by our scientific instruments. The observations from the study of transpersonal experiences are supported by evidence that comes from other avenues of research. Challenging the basic metaphysical assumptions of Cartesian-Newtonian thinking, scientists like Rupert Sheldrake 8seriously explore such possibilities as "memory without a material substrate" and "morphogenetic fields".
Traditional academic science describes human beings as highly developed animals and biological thinking machines. Experienced and studied in the everyday state of consciousness, we appear to be Newtonian objects made of atoms, molecules, cells, tissues, and organs. However, transpersonal experiences clearly show that each of us can also manifest the properties of a field of consciousness that transcends space, time, and linear causality.The complete new formula, remotely reminiscent of the wave-particle paradox in modern physics, thus describes humans as paradoxical beings who have two complementary aspects: They can show properties of Newtonian objects and also those of infinite fields of consciousness. The appropriateness of each of these descriptions depends on the state of consciousness in which these observations are made. Physical death then seems to terminate one half of this definition, while the other comes into full expression.

A Look at the Data
Researchers have reported a variety of interesting phenomena which challenge conventional notions of death and survival. These fall into two broad categories: 1) phenomena on the threshold of death and 2) past-life experiences.

1. Phenomena on the Threshold of Death

Apparitions.
Numerous visions of people who had just died have been reported by their relatives, friends, and acquaintances. It has been found that such visions show statistically significant correlation with distantly occurring deaths of the appearing people within a twelve-hour period.9

Unexplained events.
There also exist reports of unexplained physical events occurring at the time of death, such as watches stopping and starting, bells ringing, paintings or photographs falling off the wall, that seem to announce a person’s death.10

Death-bed visions.
Individuals approaching death often experience encounters with their dead relatives who seem to welcome them to the next world. These deathbed visions are authentic and convincing; they are often followed by a state of euphoria and seem to ease the transition. A number of cases have been reported in which a dying individual has a vision of a person about whose death he or she did not know.

Near-death experiences.
Of particular interest are near-death experiences (NDEs) that occur in about one-third of the people who encounter various forms of life-threatening situations, such as car accidents, near-drowning, heart attacks, or cardiac arrests during operations. Raymond Moody,3 Kenneth Ring,4 Michael Sabom,5 Bruce Greyson,6 and others have done extensive research of this phenomenon and have described a characteristic experiential pattern that typically includes a life-review, passage through a dark tunnel, personal judgment with ethical evaluation of one’s life, encounter with a radiant divine being, and visit to various transcendental realms. Less frequent are painful, anxiety-provoking, and infernal types of NDEs.

Psychedelic therapies.
In our program of psychedelic therapy with terminal cancer patients, conducted at the Maryland Psychiatric Research Center in Baltimore, we were able to obtain some evidence about the similarity of NDEs with experiences induced by psychedelic substances. We observed several patients who had first psychedelic experiences and later an actual NDE when their disease progressed (for example, a cardiac arrest during an operation). They reported that these situations were very similar and described the psychedelic sessions as an invaluable experiential training for dying.11

OOBEs with confirmed ESP of the environment are of special importance for the problem of consciousness after death, since they demonstrate the possibility of consciousness operating independently of the body. According to the Western materialistic worldview, consciousness is a product of the neurophysiological processes in the brain and it is absurd to think that consciousness could detach itself from the body and maintain its sensory capacity. Yet this is precisely what occurs in many well-documented cases of OOBEs.12 Naturally, people who have had an OOBE might have come close to death, but they did not really die. However, it seems reasonable to infer that if consciousness can function independently of the body during one’s lifetime, it could be able to do the same after death.

2. Past-Life Experiences
There exists a category of transpersonal experiences that has very direct relevance for the problem of survival of consciousness after death. It involves reliving or remembering vivid episodes from other historical periods and various parts of the world. The historical and geographical universality of these experiences suggests that they represent a very important cultural phenomenon. They also have critical implications for understanding the nature of consciousness, psyche, and human beings and for the theory and practice of psychiatry, psychology, and psychotherapy. For Hindus, Buddhists, and also for open-minded and knowledgeable consciousness researchers, reincarnation is not a matter of belief, but an empirical issue, based on a variety of experiences and observations. According to Christopher Bache, the evidence in this area is extremely rich and extraordinary.14Careful study of the amassed evidence is absolutely necessary to make any valid conclusions in this area. As we will discuss later, the beliefs concerning the issue of reincarnation have great ethical impact on human life and our relationship to the world.

Past-life memories in children.
Many instances exist of small children who seem to remember and describe their previous life in another body, another place, and with other people. These memories emerge usually spontaneously shortly after these children begin to talk. They often present various complications in the life of these children and can be even associated with "carry-over pathologies", such as phobias, strange reactions to certain people, or various idiosyncrasies. Cases like these have been described by child psychiatrists. Access to these memories usually disappears between the ages of five and eight.
Ian Stevenson, professor of psychology at the University of Virginia in Charlottesville, has conducted meticulous studies of more than three thousand such cases (see his books Twenty Cases Suggestive of Reincarnation, Unlearned Language, and Children Who Remember Previous Lives 15), reporting only those that met his high research standards.

Birthmarks.
Possibly the strongest evidence in support of the reincarnation hypothesis is the incidence of striking birthmarks that reflect injuries and other events from the remembered life. Stevenson’s cases were not only from "primitive", "exotic" cultures with a priori belief in reincarnation, but also from Western countries, including Great Britain and the USA. His research meets high standards and received considerable esteem. In 1977, the Journal of Nervous and Mental Diseases devoted almost an entire issue to this subject and the work was reviewed in the Journal of the American Medical Association.

Past-life memories in adults.
Spontaneous vivid reliving of past-life memories occurs most frequently during spontaneous episodes of NOSC (which may be classed as spiritual emergencies); however, various degrees of remembering can also happen in more or less ordinary states of consciousness in the circumstances of everyday life. Academic psychiatry and current theories of personality are based on the "one-timer view". Traditional professionals are aware of the existence of past-life experiences, but treat them indiscriminately as indications of serious psychopathology.
Past-life experiences can be elicited by a wide variety of techniques that mediate access to deep levels of the psyche, such as meditation, hypnosis, psychedelic substances, sensory isolation, bodywork, and various powerful experiential psychotherapies (primal therapy, rebirthing, or Holotropic Breathwork). They often appear unsolicited in sessions with therapists who do not aim for them and do not even believe in them, catching them completely off guard. Their emergence is also completely independent of the subject’s previous philosophical and religious belief system. In addition, past-life experiences occur on the same continuum with accurate memories from adolescence, childhood, infancy, birth, and prenatal memories that can be regularly reliably verified; sometimes they coexist or alternate with them.16
There are important reasons to assume that past-life experiences are authentic phenomena sui generis that have important implications for psychology and psychotherapy because of their heuristic and therapeutic potential:
1. They feel extremely real and authentic and often mediate access to accurate information about historical periods, cultures, and even historical events that the individual could not have acquired through ordinary channels.
2. In some instances, the accuracy of these memories can be objectively verified, sometimes with remarkable detail.
3. They are often involved in pathodynamics of various emotional, psychosomatic, and interpersonal problems. It seems to matter little to the psyche whether the pathogenic forces are related to events from ancient Egypt, Nazi Germany, prenatal life, birth of the individual, or from the infancy and childhood in the present lifetime.
4. They have a great therapeutic potential, more powerful than memories from the present lifetime.
5. They are often associated with inexplicable meaningful synchronicities.

The criteria for verification are the same as those for determining what happened last year: Identify specific memories and secure independent evidence for at least some of them. Naturally, past-life memories are more difficult to verify. However, I have myself observed and published several remarkable cases, where most unusual aspects of such experiences could be verified by independent historical research.17

Implications of the Research
The research of the psychological, philosophical, and spiritual aspects of death and dying discussed in this paper has considerable theoretical and practical implications. The experiences and observations I have explored certainly are not an unequivocal "proof" of survival of consciousness after death, of the existence of astral realms inhabited by discarnate beings, or of reincarnation of the individual unit of consciousness and continuation of its physical existence in another lifetime. It is possible to imagine other types of interpretation of the same data, such as extraordinary paranormal capacities of human consciousness (superpsi) or the Hindu concept of the universe as lila, the divine play of consciousness of the cosmic creative principle.
However, one thing seems to be clear: None of the interpretations based on careful analysis of these data would be compatible with the Cartesian-Newtonian paradigm of Western materialistic science. Systematic examination and unbiased evaluation of this material would necessarily result in an entirely new understanding of the nature of consciousness, its role in the universal scheme of things, and its relationship to matter and, more specifically, the brain. Mainstream academic science has been defending, often quite aggressively and authoritatively, its basic metaphysical assumption that human consciousness is the product of neurophysiological processes in the brain and is fully contained inside the skull. This position inherited from seventeenth century philosophy and science has thus far been impervious to modern discoveries ranging from transpersonal psychology and various areas of consciousness research to quantum-relativistic physics. It can be maintained only by systematic suppression of a vast amount of data from various disciplines, a basic strategy that is characteristic for fundamentalist religions, but one that should not exist in science.

Besides their theoretical relevance, the issues discussed in this article have great practical significance. I have explored at some length in other publications 16,17 the importance of death for psychiatry, psychology, and psychotherapy. Our past encounters with death in the form of vital threats during our postnatal history, the trauma of birth, and embryonal existence are deeply imprinted in our unconscious. In addition, the motif of death plays an important role in the transpersonal domain of the human psyche in connection with powerful archetypal and karmic material. In all these varieties, the theme of death and dying contributes significantly to the development of emotional and psychosomatic disorders.
Conversely, confronting this material and coming to terms with the fear of death is conducive to healing, positive personality transformation, and consciousness evolution. As we discussed in connection with the ancient mysteries of death and rebirth, this "dying before dying" influences deeply the quality of life and the basic strategy of existence. It reduces irrational drives ("rat race" or "treadmill" type of existence) and increases the ability to live in the present and to enjoy simple life activities. Another important consequence of freeing oneself from the fear of death is a radical opening to spirituality of a universal and non-denominational type. This tends to occur whether the encounter with death happens during a real brush with death in an NDE, or in a purely psychological way, such as in meditation, experiential therapy, or a spontaneous psychospiritual crisis (spiritual emergency).
In conclusion, I would like to mention briefly some of the broadest possible implications of this material. Whether or not we believe in survival of consciousness after death, reincarnation, and karma, it has very serious implications for our behavior. The idea that belief in immortality has profound moral implications can be found already in Plato, who in Laws has Socrates say that disconcern for the postmortem consequences of one’s deeds would be "a boon to the wicked". Modern authors such as Alan Harrington 18 and Ernest Becker 19 have emphasized that massive denial of death leads to social pathologies that have dangerous consequences for humanity. Modern consciousness research certainly supports this point of view.17
At a time when a combination of unbridled greed, malignant aggression, and existence of weapons of mass destruction threatens the survival of humanity and possibly life on this planet, we should seriously consider any avenue that offers some hope. While this is not a sufficient reason for embracing uncritically the material suggesting survival of consciousness after death, it should be an additional incentive for reviewing the existing data with an open mind and in the spirit of true science. The same applies to the powerful experiential technologies involving NOSC that make it possible to confront the fear of death and can facilitate deep positive personality changes and spiritual opening. A radical inner transformation and rise to a new level of consciousness might be the only real hope we have in the current global crisis brought on by the dominance of the Western mechanistic paradigm.
—S. G.

Note & References
1. Holotropic Breathwork is a therapeutic modality developed by Stanislav Grof which induces psychedelic states through directed deep and rapid breathing coordinated with dramatic sounds and rhythms.
2. G. Wasson, A. Hofmann, and C.A.P. Ruck, The Road to Eleusis: Unveiling the Secret of the Mysteries (Harcourt Brace Jovanovich, 1978).
3. R. Moody, Life After Life (Bantam, 1975); Reunions(Villard Books, 1993).
4. K. Ring, Life at Death: A Scientific Investigation of the Near-Death Experience (Quill, 1982); and Heading Toward Omega: In Search of the Meaning of the Near-Death Experience (Quill, 1985).
5. M. Sabom, Recollections of Death: A Medical Investigation (Harper & Row, 1982).
6. B. Greyson and C. P. Flynn (Eds.), The Near-Death Experience: Problems, Prospects, Perspectives (Charles C. Thomas, 1984).
7. S. Grof, Books of the Dead (Thames and Hudson, 1994).
8. R. Sheldrake, A New Science of Life (J. P. Tarcher, 1981).
9. H. Sidgwick et al., "Report on the Census of Hallucinations", Proceedings of the Society for Psychical Research, Vol. 10, 245-51, 1894.
10. E. Bozzano, Dei Fenomeni di Telekinesia in Rapporto con Eventi di Morti (Casa Editrice Europa, 1948).
11. S. Grof and J. Halifax, The Human Encounter with Death (E. P. Dutton, 1977).
12. C. Tart, "A Psychophysiological Study of Out-of-Body Phenomena", Journal of the Society for Psychical Research, 62:3-27, 1968.
13. K. Osis and D. McCormick, "Kinetic Effects at the Ostensible Location of an Out-of-Body Projection During Perceptual Testing", Journal of the American Society for Psychical Research, 74:319-24, 1980.
14. C. Bache, Lifecycles: Reincarnation and the Web of Life (Paragon Press, 1988).
15. I. Stevenson, Twenty Cases Suggestive of Reincarnation (University Press of Virginia, 1966); Unlearned Language (University Press of Virginia, 1984); and Children Who Remember Previous Lives (University Press of Virginia, 1987).
16. S. Grof, The Adventure of Self-Discovery (State University of New York Press, 1988), and The Holotropic Mind (HarperSanFrancisco, 1992).
17. S. Grof, Beyond the Brain: Birth, Death, and Transcendence in Psychotherapy (State University of New York Press, 1985).
18. A. Harrington, The Immortalist (Celestial Arts, 1969).
19. E. Becker, The Denial of Death (The Free Press, 1973).

'The Universe as a Hologram'

by Michael Talbot

Does Objective Reality Exist, or is the Universe a Phantasm?

In 1982 a remarkable event took place. At the University of Paris a research team led by physicist Alain Aspect performed what may turn out to be one of the most important experiments of the 20th century. You did not hear about it on the evening news. In fact, unless you are in the habit of reading scientific journals you probably have never even heard Aspect's name, though there are some who believe his discovery may change the face of science.
Aspect and his team discovered that under certain circumstances subatomic particles such as electrons are able to instantaneously communicate with each other regardless of the distance separating them. It doesn't matter whether they are 10 feet or 10 billion miles apart. Somehow each particle always seems to know what the other is doing. The problem with this feat is that it violates Einstein's long-held tenet that no communication can travel faster than the speed of light. Since traveling faster than the speed of light is tantamount to breaking the time barrier, this daunting prospect has caused some physicists to try to come up with elaborate ways to explain away Aspect's findings. But it has inspired others to offer even more radical explanations.
University of London physicist David Bohm, for example, believes Aspect's findings imply that objective reality does not exist, that despite its apparent solidity the universe is at heart a phantasm, a gigantic and splendidly detailed hologram.
To understand why Bohm makes this startling assertion, one must first understand a little about holograms. A hologram is a three- dimensional photograph made with the aid of a laser. To make a hologram, the object to be photographed is first bathed in the light of a laser beam. Then a second laser beam is bounced off the reflected light of the first and the resulting interference pattern (the area where the two laser beams commingle) is captured on film. When the film is developed, it looks like a meaningless swirl of light and dark lines. But as soon as the developed film is illuminated by another laser beam, a three-dimensional image of the original object appears.
The three-dimensionality of such images is not the only remarkable characteristic of holograms. If a hologram of a rose is cut in half and then illuminated by a laser, each half will still be found to contain the entire image of the rose. Indeed, even if the halves are divided again, each snippet of film will always be found to contain a smaller but intact version of the original image. Unlike normal photographs, every part of a hologram contains all the information possessed by the whole.
The "whole in every part" nature of a hologram provides us with an entirely new way of understanding organization and order. For most of its history, Western science has labored under the bias that the best way to understand a physical phenomenon, whether a frog or an atom, is to dissect it and study its respective parts. A hologram teaches us that some things in the universe may not lend themselves to this approach. If we try to take apart something constructed holographically, we will not get the pieces of which it is made, we will only get smaller wholes.
This insight suggested to Bohm another way of understanding Aspect's discovery. Bohm believes the reason subatomic particles are able to remain in contact with one another regardless of the distance separating them is not because they are sending some sort of mysterious signal back and forth, but because their separateness is an illusion. He argues that at some deeper level of reality such particles are not individual entities, but are actually extensions of the same fundamental something.
To enable people to better visualize what he means, Bohm offers the following illustration. Imagine an aquarium containing a fish. Imagine also that you are unable to see the aquarium directly and your knowledge about it and what it contains comes from two television cameras, one directed at the aquarium's front and the other directed at its side. As you stare at the two television monitors, you might assume that the fish on each of the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch the two fish, you will eventually become aware that there is a certain relationship between them. When one turns, the other also makes a slightly different but corresponding turn; when one faces the front, the other always faces toward the side. If you remain unaware of the full scope of the situation, you might even conclude that the fish must be instantaneously communicating with one another, but this is clearly not the case.
This, says Bohm, is precisely what is going on between the subatomic particles in Aspect's experiment. According to Bohm, the apparent faster-than-light connection between subatomic particles is really telling us that there is a deeper level of reality we are not privy to, a more complex dimension beyond our own that is analogous to the aquarium. And, he adds, we view objects such as subatomic particles as separate from one another because we are seeing only a portion of their reality. Such particles are not separate "parts", but facets of a deeper and more underlying unity that is ultimately as holographic and indivisible as the previously mentioned rose. And since everything in physical reality is comprised of these "eidolons", the universe is itself a projection, a hologram.
In addition to its phantomlike nature, such a universe would possess other rather startling features. If the apparent separateness of subatomic particles is illusory, it means that at a deeper level of reality all things in the universe are infinitely interconnected.The electrons in a carbon atom in the human brain are connected to the subatomic particles that comprise every salmon that swims, every heart that beats, and every star that shimmers in the sky. Everything interpenetrates everything, and although human nature may seek to categorize and pigeonhole and subdivide, the various phenomena of the universe, all apportionments are of necessity artificial and all of nature is ultimately a seamless web.
In a holographic universe, even time and space could no longer be viewed as fundamentals. Because concepts such as location break down in a universe in which nothing is truly separate from anything else, time and three-dimensional space, like the images of the fish on the TV monitors, would also have to be viewed as projections of this deeper order. At its deeper level reality is a sort of superhologram in which the past, present, and future all exist simultaneously. This suggests that given the proper tools it might even be possible to someday reach into the superholographic level of reality and pluck out scenes from the long-forgotten past.
What else the superhologram contains is an open-ended question. Allowing, for the sake of argument, that the superhologram is the matrix that has given birth to everything in our universe, at the very least it contains every subatomic particle that has been or will be -- every configuration of matter and energy that is possible, from snowflakes to quasars, from blue whales to gamma rays. It must be seen as a sort of cosmic storehouse of "All That Is."
Although Bohm concedes that we have no way of knowing what else might lie hidden in the superhologram, he does venture to say that we have no reason to assume it does not contain more. Or as he puts it, perhaps the superholographic level of reality is a "mere stage" beyond which lies "an infinity of further development".

Bohm is not the only researcher who has found evidence that the universe is a hologram. Working independently in the field of brain research, Standford neurophysiologist Karl Pribram has also become persuaded of the holographic nature of reality. Pribram was drawn to the holographic model by the puzzle of how and where memories are stored in the brain. For decades numerous studies have shown that rather than being confined to a specific location, memories are dispersed throughout the brain.
In a series of landmark experiments in the 1920s, brain scientist Karl Lashley found that no matter what portion of a rat's brain he removed he was unable to eradicate its memory of how to perform complex tasks it had learned prior to surgery. The only problem was that no one was able to come up with a mechanism that might explain this curious "whole in every part" nature of memory storage.
Then in the 1960s Pribram encountered the concept of holography and realized he had found the explanation brain scientists had been looking for. Pribram believes memories are encoded not in neurons, or small groupings of neurons, but in patterns of nerve impulses that crisscross the entire brain in the same way that patterns of laser light interference crisscross the entire area of a piece of film containing a holographic image. In other words, Pribram believes the brain is itself a hologram.
Pribram's theory also explains how the human brain can store so many memories in so little space. It has been estimated that the human brain has the capacity to memorize something on the order of 10 billion bits of information during the average human lifetime (or roughly the same amount of information contained in five sets of the Encyclopaedia Britannica).
Similarly, it has been discovered that in addition to their other capabilities, holograms possess an astounding capacity for information storage--simply by changing the angle at which the two lasers strike a piece of photographic film, it is possible to record many different images on the same surface. It has been demonstrated that one cubic centimeter of film can hold as many as 10 billion bits of information.
Our uncanny ability to quickly retrieve whatever information we need from the enormous store of our memories becomes more understandable if the brain functions according to holographic principles. If a friend asks you to tell him what comes to mind when he says the word "zebra", you do not have to clumsily sort back through some gigantic and cerebral alphabetic file to arrive at an answer. Instead, associations like "striped", "horselike", and "animal native to Africa" all pop into your head instantly. Indeed, one of the most amazing things about the human thinking process is that every piece of information seems instantly cross- correlated with every other piece of information--another feature intrinsic to the hologram. Because every portion of a hologram is infinitely interconnected with every other portion, it is perhaps nature's supreme example of a cross-correlated system.
The storage of memory is not the only neurophysiological puzzle that becomes more tractable in light of Pribram's holographic model of the brain. Another is how the brain is able to translate the avalanche of frequencies it receives via the senses (light frequencies, sound frequencies, and so on) into the concrete world of our perceptions.
Encoding and decoding frequencies is precisely what a hologram does best. Just as a hologram functions as a sort of lens, a translating device able to convert an apparently meaningless blur of frequencies into a coherent image, Pribram believes the brain also comprises a lens and uses holographic principles to mathematically convert the frequencies it receives through the senses into the inner world of our perceptions.

An impressive body of evidence suggests that the brain uses holographic principles to perform its operations. Pribram's theory, in fact, has gained increasing support among neurophysiologists.
Argentinian-Italian researcher Hugo Zucarelli recently extended the holographic model into the world of acoustic phenomena. Puzzled by the fact that humans can locate the source of sounds without moving their heads, even if they only possess hearing in one ear, Zucarelli discovered that holographic principles can explain this ability. Zucarelli has also developed the technology of holophonic sound, a recording technique able to reproduce acoustic situations with an almost uncanny realism.

Pribram's belief that our brains mathematically construct "hard" reality by relying on input from a frequency domain has also received a good deal of experimental support. It has been found that each of our senses is sensitive to a much broader range of frequencies than was previously suspected. Researchers have discovered, for instance, that our visual systems are sensitive to sound frequencies, that our sense of smellisin part dependent on what are now called "osmic frequencies", and that even the cells in our bodies are sensitive to a broad range of frequencies. Such findings suggest that it is only in the holographic domain of consciousness that such frequencies are sorted out and divided up into conventional perceptions.

But the most mind-boggling aspect of Pribram's holographic model of the brain is what happens when it is put together with Bohm's theory. For if the concreteness of the world is but a secondary reality and what is "there" is actually a holographic blur of frequencies, and if the brain is also a hologram and only selects some of the frequencies out of this blur and mathematically transforms them into sensory perceptions, what becomes of objective reality? Put quite simply, it ceases to exist. As the religions of the East have long upheld, the material world is Maya, an illusion, and although we may think we are physical beings moving through a physical world, this too is an illusion.
We are really "receivers" floating through a kaleidoscopic sea of frequency, and what we extract from this sea and transmogrify into physical reality is but one channel from many extracted out of the superhologram.
This striking new picture of reality, the synthesis of Bohm and Pribram's views, has come to be called the-holographic paradigm, and although many scientists have greeted it with skepticism, it has galvanized others. A small but growing group of researchers believe it may be the most accurate model of reality science has arrived at thus far. More than that, some believe it may solve some mysteries that have never before been explainable by science and even establish the paranormal as a part of nature. Numerous researchers, including Bohm and Pribram, have noted that many para-psychological phenomena become much more understandable in terms of the holographic paradigm.

In a universe in which individual brains are actually indivisible portions of the greater hologram and everything is infinitely interconnected, telepathy may merely be the accessing of the holographic level.
It is obviously much easier to understand how information can travel from the mind of individual 'A' to that of individual 'B' at a far distance point and helps to understand a number of unsolvedpuzzles in psychology.
In particular, Stanislav Grof feels the holographic paradigm offers a model for understanding many of the baffling phenomena experienced by individuals during altered states of consciousness. In the 1950s, while conducting research into the beliefs of LSD as a psychotherapeutic tool, Grof had one female patient who suddenly became convinced she had assumed the identity of a female of a species of prehistoric reptile. During the course of her hallucination, she not only gave a richly detailed description of what it felt like to be encapsuled in such a form, but noted that the portion of the male of the species's anatomy was a patch of colored scales on the side of its head. What was startling to Grof was that although the woman had no prior knowledge about such things, a conversation with a zoologist later confirmed that in certain species of reptiles colored areas on the head do indeed play an important role as triggers of sexual arousal. The woman's experience was not unique. During the course of his research, Grof encountered examples of patients regressing and identifying with virtually every species on the evolutionary tree (research findings which helped influence the man-into-ape scene in the movie Altered States). Moreover, he found that such experiences frequently contained obscure zoological details which turned out to be accurate.
Regressions into the animal kingdom were not the only puzzling psychological phenomena Grof encountered. He also had patients who appeared to tap into some sort of collective or racial unconscious. Individuals with little or no education suddenly gave detailed descriptions of Zoroastrian funerary practices and scenes from Hindu mythology. In other categories of experience, individuals gave persuasive accounts of out-of-body journeys, of precognitive glimpses of the future, of regressions into apparent past-life incarnations.
In later research, Grof found the same range of phenomena manifested in therapy sessions which did not involve the use of drugs. Because the common element in such experiences appeared to be the transcending of an individual's consciousness beyond the usual boundaries of ego and/or limitations of space and time, Grof called such manifestations "transpersonal experiences", and in the late '60s he helped found a branch of psychology called "transpersonal psychology" devoted entirely to their study.
Although Grof's newly founded Association of Transpersonal Psychology garnered a rapidly growing group of like-minded professionals and has become a respected branch of psychology, for years neither Grof or any of his colleagues were able to offer a mechanism for explaining the bizarre psychological phenomena they were witnessing. But that has changed with the advent of the holographic paradigm.
As Grof recently noted, if the mind is actually part of a continuum, a labyrinth that is connected not only to every other mind that exists or has existed, but to every atom, organism, and region in the vastness of space and time itself, the fact that it is able to occasionally make forays into the labyrinth and have transpersonal experiences no longer seems so strange.
The holographic paradigm also has implications for so-called hard sciences like biology. Keith Floyd, a psychologist at Virginia Intermont College, has pointed out that if the concreteness of reality is but a holographic illusion, it would no longer be true to say the brain produces consciousness. Rather, it is consciousness that creates the appearance of the brain -- as well as the body and everything else around us we interpret as physical.
Such a turnabout in the way we view biological structures has caused researchers to point out that medicine and our understanding of the healing process could also be transformed by the holographic paradigm. If the apparent physical structure of the body is but a holographic projection of consciousness, it becomes clear that each of us is much more responsible for our health than current medical wisdom allows. What we now view as miraculous remissions of disease may actually be due to changes in consciousness which in turn effect changes in the hologram of the body.
Similarly, controversial new healing techniques such as visualization may work so well because, in the holographic domain of thought, images are ultimately as real as "reality".

Even visions and experiences involving "non-ordinary" reality become explainable under the holographic paradigm. In his book "Gifts of Unknown Things," biologist Lyall Watson describes his encounter with an Indonesian shaman woman who, by performing a ritual dance, was able to make an entire grove of trees instantly vanish into thin air. Watson relates that as he and another astonished onlooker continued to watch the woman, she caused the trees to reappear, then "click" off again and on again several times in succession.

Although current scientific understanding is incapable of explaining such events, experiences like this become more tenable if "hard" reality is only a holographic projection. Perhaps we agree on what is "there" or "not there" because what we call consensus reality is formulated and ratified at the level of the human unconscious at which all minds are infinitely interconnected. If this is true, it is the most profound implication of the holographic paradigm of all, for it means that experiences such as Watson's are not commonplace only because we have not programmed our minds with the beliefs that would make them so. In a holographic universe there are no limits to the extent to which we can alter the fabric of reality.

What we perceive as reality is only a canvas waiting for us to draw upon it any picture we want. Anything is possible, from bending spoons with the power of the mind to the phantasmagoric events experienced by Castaneda during his encounters with the Yaqui brujo don Juan, for magic is our birthright, no more or less miraculous than our ability to compute the reality we want when we are in our dreams.
Indeed, even our most fundamental notions about reality become suspect, for in a holographic universe, as Pribram has pointed out, even random events would have to be seen as based on holographic principles and therefore determined. Synchronicities or meaningful coincidences suddenly makes sense, and everything in reality would have to be seen as a metaphor, for even the most haphazard events would express some underlying symmetry.

Whether Bohm and Pribram's holographic paradigm becomes accepted in science or dies an ignoble death remains to be seen, but it is safe to say that it has already had an influence on the thinking of many scientists. And even if it is found that the holographic model does not provide the best explanation for the instantaneous communications that seem to be passing back and forth between subatomic particles, at the very least, as noted by Basil Hiley, a physicist at Birbeck College in London, Aspect's findings "indicate that we must be prepared to consider radically new views of reality".

Wednesday, December 21, 2011

Gerald Ford made KEY CHANGE in JFK death report

Proof (of which there is a whole lot more) of the fraudulent nature of the Warren Commission who "investigated" into the assassination of President John F. Kennedy in 1963..

Small excerpt from newspaper;


Leave thoughts as comments...

Food for thought.. Coincidence?




Leave thoughts as comments..

Interesting site; Webster Tarpley

Take a look here; http://tarpley.net/

The New Phoenix Program; CIA Blowback

NINE:

CIA BLOWBACK:
The Unites States has destabilized dozens of countries and overthrown their elected governments, just how many countries is uncertain. What follows is a brief history of three nations.

Iran:
In 1953, the Eisenhower administration joined forces with British intelligence to overthrow the government of Iran, which was seeking a larger share of its countries oil revenues (note from me: AGAIN oil). Britain began pumping oil in Iran in 1908, installed a fictitious monarchy to guard their profit of $116 million pounds sterling (1935-1950). The monarchy was overthrown by Mohammed Mossadeq who then sought more then the 5-15% share of domestic oil revenues. Allen Dulles and Kermit Roosevelt, the son of FDR, were able to direct Iranian army officers in a coup of the elected government and the reinstallation of the Shah. The Shah immediately granted British Petroleum a 40% share of the oil concession and American firms received 40% as a reward for their participation. The overthrow of Mossadeq emboldened the CIA and became a blueprint for future destabilization operations. Mossadeq represented the legitimate aspirations of a nationalist democracy that were thwarted in the name of anti-communism. The resulting chaos and radicalization of Iran is a direct result of interference in the internal affairs of that nation, what is referred to as blowback, the unintended negative consequences of covert actions against foreign elected governments. The Shah was described in a confidential CIA report as a sociopath who suffered from a dominating father and a sense of the illegitimacy of his mandate to rule. SAVAK is perhaps the most feared term in Iran, it is the name of the Shah's secret police agency that was set up with the help of the CIA and MI5. One archeologist who worked with an Iranian female student found that she was missing and reportedly arrested by agents of SAVAK. Her political affiliations with an opposition party had brought her to their attention, even though these actions amounted to an American college student joining the McCarthy Democrats. He was later informed that she had been interrogated, tortured, violated, and then executed. This occured to thousands of students, professionals, and loyal opposition members who criticized or opposed the Shah's regime. When publicly informed about these actions of his government by journalists the Shah was sanguine and considered it the price of stability. The excesses of the American selected and trained SAVAK as well as the unequal distribution of wealth led directly o the emergence of the Ayatollah Khomeini and the Iranian Revolution that kidnapped personnel in the American embassy and a hostile regime that views the U.S. as a force of evil in the world. Hence the litany of referring to the US as "The Great Satan".

Guatemala:
In 1954 the CIA accepted and carried out a proposal from United Brands (Chiquita Banana)to overthrow the Guatamalan government, which was the only democratically elected government Guatemala had ever had. Chiquita and the CIA replaced that government with 30 plus years (and still counting) of bloodshed under a series of almost barbaric right-wing dictators. The US taxpayers continue to fund these regimes under the recurrent threat that if they do not, the Guatamalan people will fall prey to the evils of communism. A mere 2% of the population owned 72% of the land, 90% of landowners were confined to the poorest 15% of the land. United Brands owned the railroads, the major port, and vast tracts of some of the most productive land on earth. President Arbenz had won the election with 65% in 1950. He tried to fulfill his mandate, which was land reform, minimum wage, and other extravagances modeled on FDR's efforts in the US. He seized the largest land holdings and distributed the 1.5 million acres to 100,000 families, including confiscating is own families land holdings. The land was paid for with 25 year interest bearing bonds, this was perfectly within the guidelines of Kennedy era Alliance for Progress program, or US programs in El Salvador and Chile. The only difference being the investment by United Brands and the political influence that they could bring to bear on the Arbenz government. US Secretary of State under Eisenhower was John Foster Dulles, a partner of the law firm Sullivan and Cromwell, he had personally handled the purchase of the Central American railroads for United Brands. His brother was Allen Dulles, head of the CIA, (and he was the father of Avery Dulles, a Jesuit) and together they orchestrated a campaign to paint the Arbenz government "red" and launch a mercenary war from Honduras. (when you click THIS you can read more about it, and see names such as E. Howard Hunt, and David Atlee Philips, and David Sanchez Morales, who were involved in toppling the regimes in Guatemala and Iran and who were CIA assets who were also involved in the Watergate scandal, the assassinations of JFK, RFK and MLK.) John Moors Cabot attacked from the State Department, Henry Cabot Lodge attacked them in the UN, and Eisenhower's personal secretary lobbied him for her husband who was public relations director for United Brands. Arbenz tried to buy weapons on the open market to defent himself but shipment was captured and held up as proof that he was "red". The mercenary army invaded Guatemala in force and was about to be defeated when CIA pilots representatives in Guatemala handpicked an unknown, Carlos Castillas Armas. The bloodletting among the peasant population numbered several hundred thousand, and at times took on the character of a genocidal war carried out by forces trained, equipped, and supervised by the US. In 1979 90% of the farmers continued to own 16.2% of the land, an eternal source of revolution that will continually have to be crushed with the help of the US taxpayer. In 1966 a swell of revolution brought a full scale counter insurgency response program to Guatemala-arms, advisors, and even Green Barets. A State Department study analyzed the program years later and stated, "To eliminate a few hundred guerillas, the government killed perhaps 10,000 Guatemalan peasants". Father Ronald Hennessy wrote of one event among many...July 14, 1982, The local military commander sent word for all of the people of the aldea of Pentenac to be assembled for his 11:00 arrival...
At 4:00pm all of the men, with hands tied behind their backs, were escorted by the soldiers to one house, shot, stabbed, piled one on top of the other, and covered with burnable items of the very house, which were sprinkled with gasoline and set on fire. The women were treated the same as the men, differing only in that some had live babies on their backs when they were stacked for burning. The other children were tied, one to another, and pulled alive into the flames of a third house by the soldiers. In September of 1981 an assiciation of Guatemalan coroners had complained that they couldn't keep up with the demand for autopsies because the number of violent deaths had increased so rapidly (50% higher each month than the last). Michael Deaver was instrumental in the election of Reagan in 1980 and one of his three closest advisors along with Edwin Meese and James Baker. His public relations firm of Deaver and Hannaford took on various right wing Central and South American landowners and businessmen as clients, among them a group of Guatemalans.
Iraq:
In 1958 General Abdel-Karim Kassem led a coup, took power and proclaimed a republic, legalized the
Communist party, decreed land reform, and granted autonomy to the Kurds. Allen Dulles declared Iraq,
"The most dangerous spot in the world", and in 1963 the CIA supported Ba'ath party overthrew Kassem.
Ba'ath party shared power until 1968 when the CIA again instigated a coup that culminated in the rise of Saddam Hussein, who had been on the CIA payroll since his early twenties.
In 1980 Saddam invaded Iran in fear of potential Iranian revolutionary influence among his countries majority Shiites. Iran began to win in 1982 and the USA, in fear of the Iranian revolution, began to covertly aid and arm Saddam. The Reagan administration funneled $5.5 billion through the Atlanta branch of the Italian Banca Nationale del Lavoro guaranteed by taxpayers under the Commodity Credit Corporation "to promote American farm exports." Between 1986 and 1989 73 transactions took place that included bacterial cultures for anthrax production, advanced computers, and equipment to repair jets and rockets. In 2002 Iraq was forced to deliver an 11.800 page dossier on the history of its weapons program to he UN Security Council. Bush administration officials took possession of the documents first and cut 8.000 pages that detailed American and Western company sale of weapons and dual-use technology sold to Iraq prior to 1991.
President Reagan sent Donald Rumsfeld to Iraq in 1984 and full diplomatic relations were reestablished.
Saddam became privy to the US satellite technology secrets in the effort to defeat Iran. Sales of a full range of munitions were stepped up, including the helicopters that were used to gas 5.000 Kurds in the village of Halabja in 1988. One winner of the Congressional Medal of Honor who spent decades in the service wrote that, "during that period I spent most of my time as a high-class muscleman for big business, Wall Street,
and the bankers
... Thus, I helped make Mexico and especially Tampico safe for American oil interests
in 1914. I helped make Haiti and Cuba a decent place for the National bank boys to collect oil revenues in.
I helped in the raping of half a dozen Central American republics for the benefit of Wall Street...
In China I helped to see to it that Standard Oil went its way unmolested.

Sunday, December 18, 2011

Salaris Amerikaanse topmannen fors gestegen / Salary American CEO'S soared again

NEW YORK - De topmannen van de 500 grootste Amerikaanse ondernemingen zijn het afgelopen jaar flink meer gaan verdienen. Ze ontvingen gemiddeld 36,5 procent meer dan het jaar ervoor, zo meldde nieuwszender CNN zondag uit een rapport van onderzoeksbureau GMI. De afgelopen jaren daalden de salarissen nog.

Een bredere rondvraag door GMI, langs 3000 bedrijven, komt uit op een gemiddelde loontoename van 27 procent. De onderzoekers bekeken niet alleen het salaris en de bonussen van de topmannen, maar namen bijvoorbeeld ook uitgeoefende optierechten mee.

De best betaalde bestuursvoorzitter is John Hammergen van McKesson Corp., een bedrijf in de farmaceutische sector dat onder meer producten levert aan apotheken. Hij haalde in totaal 145 miljoen dollar (ruim 111 miljoen euro) op.

Bron: Telegraaf.nl

ENGLISH:

NEW YORK - The CEO's of the 500 largest U.S. companies earned considerably more last year. They received an average of 36.5 percent more over the previous year, reported CNN Sunday from a report by research firm GMI. In recent years the salaries have decreased.

A broader survey by GMI, 3000 alongside companies, amounted to an average wage increase of 27 percent. The researchers examined not only the salary and bonuses of executives, but also names such options exercised it.

The highest paid CEO, John Hamme Allergen of McKesson Corp.., A company in the pharmaceutical sector, which includes products to pharmacies. He took a total of $ 145 million (over 111 million euros).

---

Leave thoughts as comments..

Saturday, December 17, 2011

The New Phoenix Program; Cointelpro

EIGHT:

COINTELRPO:
COINTELPRO stands for counter intelligence program which was primarily run by the FBI as a covert action program against domestic dissidents. The use of infiltration, psychological warfare, harassment through the legal system, and the use of extralegal force and violence, including murder, probably began in the 1950's and is now a permanent feature of US government. Targets included the civil rights movement, the anti-war movement, the environmental movement, opposition political parties, basically any progressive group in American society. Dissidents stole FBI files in 1971 that detailed Cointelpro operations at the same time the Pentagon Papers were published detailing decades of systematic government lying about the Vietnam war to the American people. Watergate hit the front pages with
the story of a clandestine squad of White House "plumbers" that broke into Daniel Ellsberg's psychiatrists office in an effort to smear him. The "plumbers" were caught burglarizing the offices of the Democratic National Committee (DNC) and eventually nationally televised congressional hearings revealed a full-blown program of "dirty tricks" to subvert the anti-war movement as well as the Democratic Party forging letters, leaking false news items to the press, stealing files, and roughing up demonstrators. The operation was traced back to the attorney general, and the White House, implicating the FBI, the President and his top staff. The fact that the president felt compelled to use former intelligence assets and their Cuban mercenaries to form his own personal Cointelpro squad to attack his enemies was curious considering that this could have been accomplished much easier by simply getting the FBI or other agency to do what they have been doing so successful for decades. Watergate was exposed fairly well but the Senate and Congressional hearings into the activities of the FBI and CIA were crushed. The Senate committee's report was edited by the agencies being investigated before its publication. The House Committee's report, including an account of FBI and CIA obstruction of its inquiry, was suppressed altogether. Senator Church and Congressman Pike, the committee chairs, were both targeted in their reelection
campaigns by the intelligence agencies and defeated, their careers destroyed. The Freedom of Information Act (FOIA) did open up access to FBI documents and lawsuits forced the release of some Cointelpro files to the media but many of the most important files were withheld or destroyed, and former operatives report that the most heinous crimes were never committed to writing. William C. Sullivan, who ran the Cointelpro program in the 1960's was killed in 1977 in an un-investigated "hunting accident" shortly before giving public testimony to a grand jury. The only FBI officials who were ever prosecuted for Cointelpro crimes were quickly pardoned by the president. There was an appearance of reform that was largely aimed at placating a weary public that had become disillusioned with government. Due to scrutiny the programs were muted for several years but began to increase in activity again in the 1980's. The most prominent target of Cointelpro in the 1960's was Dr. Martin Luther King Jr., who received a blackmail letter from J. Edgar Hoover that detailed evidence of Dr. King's exteramarital affairs and suggested that he should suicide himself to preclude the release of the material to the press and it's negative effect on his family and his movement. The surveillance of King included the 112th military intelligence unit, and the use of the U-2 spy plane to take photos. King was marked, barely a month before his murder, for elimination as a potential "messiah" who could "unify and electrify" the Black movement. The FBI planned to replace him "in his role of the leadership of the Negro people" with conservative black lawyer Samuel Pierce (later named to Reagan's cabinet). The theme of a forced suicide is repeated on others targeted by Cointelpro, most notably Jean Seberg, an actress involved in civil rights. Seberg's husband received a forged letter detailing an affair she was supposedly having with a black activist. The actress, who was pregnant at the time, attempted suicide, suffered a miscarriage, and eventually did commit suicide. Forced suicide on a target allows intelligence agencies deniability for the crime, in effect, it is the perfect crime.

A total of 2,370 oficially approved Cointelpro actions were admitted to the Senate Intelligence committee but thousands more have since been revealed. Ultimately, FBI documents disclosed six major officials counter-intelligence programs, as wel as non-Cointelpro covert operations against Native American, Asian-American, Arab-American, Irinian, and others. The majority violence of the domestic terrorist campaign was directed at the Black Nationalist and American Indian movements. These individuals were readily imprisoned on false charges or assassinated. Cointelpro did murder Caucasian targets, but did so in fewer numbers than minority personalities. The theory of counter-insurgency operations was codified by Frank Kitson, the British commander in Malaysia and Northern Ireland, among other places. His book, Low-Intensity Operations: Subversion, Insurgency, and Peacekeeping, insists that infiltration and "psychological operations" be mounted against dissident groups in "normal times", before any mass movement can develop. These tactics have been adopted by US intelligence agencies against individuals and progressive movements within American society. Infiltration of the KKK by the FBI reached 10-20% of its membership at the height of the civil rights struggle, these assets, along with Neo-Nazi groups, were used to attack civil rights workers and activists. The man who bombed the Church in Birmingham Alabamba, was an FBI informant and agent provocateur. The favorite tactic used in infiltration of activist groups is the "snitch jacket" where suspicion of being an informant is used against legitimate leaders. The operatives are directed to disrupt meetings, spead rumors, inflame disagreements over what people normally fight over, money,
politics, race, gender, to exacerbate rivalries and jealousy, and to lead zealous activists into unnecessary danger and st them up for prosecution. False news stories, forged documents, and anonymous letters and phone calls as well as pressure on landlords and employers make up just some of the strategies used.

Cointelpro operations are presently being incorporated into the development of microwave and radio frequency weapons. Dissidents that in the past were visibly attacked or assassinated in a traditional manner are now targeted for elimination using electromagnetic weapons. These internal dissidents are used as human guinea pigs and experimental subjects in terminal experiments that are designed to force a suicide, incarceration, or premature death due to the effects of non-ionizing and ionizing radiation. These political assassinations are accomplished with invisible bullets that leave no obvious injuries. The theme of forced suicide, such as the MLK and Seberg blackmail letters has remained constant. What is different is that driving a target to suicide using microwave hearing as well as other techniques is perfectly deniable because these individuals are tormented invisibly and unable
to receive help from the psychiatric community due to the symptoms of the attacks mimicking symptoms of schizophrenia that naturally affect several million Americans. Thus the intelligence agencies achieve prefect deniability for their crimes.