Consciousness’s Bifurcation from
the CNS’s Neurophysiological Machinations
By Dr. Ron Shane, Assisted by Karan
Pandher, Lauren Kupis, Mekela Neelakantan, Sophanna Ek, Nicki Ki, and Alva
Liang
Abstract:
For
nearly 3000 years philosophers and scientists have been in a contentious siege
regarding the nature of mind and brain. Currently, most neuroscientists purport
that the nature of mind represents the neurological mechanisms of highly
evolved cortical circuitry. However, there is substantial evidence that there
could be a meta-phenomenon which is experienced in the furtive dimensions of
the body, which is ascertaining a perceptual reality not principally associated
with the neurophysiological processes of the nervous system. The focus of this
article is to explicate the unification between mind and brain in such a manner
where there is viable evidence for the existence of a meta-physiological
phenomenon that works in conjunction with the higher cortical processes.
Keywords: theoretical neuroscience, mind-body relationships, neurophysiology, esoteric psychology, philosophy, metaphysics
A statement from Shakespeare’s Hamlet explores the
disquisition of the antipodal relationship between the corporal body, and its
arcane spiritual sphere. This visionary artists writes, “For nature crescent
does not grow alone in thews and bulk, as this temple waxes the inward service
of mind and soul grow wide withal”. 1 Shakespearean critics do not
intuitively comprehend the paramount nature of his abstruse commentary; and
this is the quintessence of King Lear’s disquieting genesis. Shakespeare
utilizes the provocative thrall of the mental eye twice in the first act of
Hamlet, which may not be an essential province of the CNS’s machinations: In my
mind’s eye, Horatio Act 1 Scene 2 Line 185; and a mote it is to trouble the
mind’s eye” (Act 1 Scene 1 Line 115). 2, 3
For Shakespeare the nature of genesis represents an
ontology of the numinous sphere’s mind and soul as well as oscillation of the
body’s fleshy realm. 4 According to Shakespeare, the outward actions are a kind
of dumb show where the import of arcane metamorphosis is the soul and mind.
Western epistemology dismisses, and is ignominious to the ontology of the
body’s mental and spiritual sphere. 5 These pedants celebrate the
foison pestilence of the CNS’s dominance over the etheric body as well as its
aberrant machinations.
Plato, Kant, Nietzsche, Blake, Keats, and Shelley as well
as Shakespeare and even Spenser explicated the ostensible bifurcation between
in Kantian terms the numinous sphere and the corporal body. Milton and
Descartes were unfettered by the constraints of the delimiting tyrannical sway
associated with the workings of the CNS’s orbital frontal cortex. Blake writes
in the poem, The Tyger, about the “fearful symmetry” of the brain’s derived
cognizance. He venerates the revelry of the numinous body’s mental sphere as
well as the actualized dynamics of the mental eye. 6, 7
The issue concerning the dichotomous impassionment
between brain/body and mind/spirit was discussed by Plato 2400 years ago; and
there has not been any kind of lucid resolution. Plato was sagacious enough to
comprehend that consciousness may be a meta-phenomenon, which incorporates
qualitatively distinctive permutations of the deeper body. 8 The
contemporary paradigm establishing the esoteric consecration of the body as
being a function of the CNS or the ruminations of ubiquitous super circuits
associated with orbital frontal cortex may certainly be erroneous and
fallacious. The neurophysiological disequilibrium or Blake’s Urizenic
enfetterment is the delirium, which prevents any kind of lucidity involved with
a furtive perception. 9
Descartes was privy like many other philosophers to the
dissension between the body’s neurophysiological machinations and in Kantian
terms the numinous effulgence. Jung postulated an unconscious, which is a kind
of cryptic perception of the body’s non-corporal sphere. 10 There
has not been any evolution in the blitheful relationship between the body’s
numinous realm and the CNS’s ratiocination since Plato’s prodigious analysis.
Western neuroscientists and medical clinicians have developed a paradigm, which
essentially dismisses the existence of the body’s numinous realm. The English
Romantic Artists viewed zealous empiricism as an erroneous tyranny.
The focus of this article is to postulate some kind of
etheric realm to the body’s corporal sphere, which has a consciousness
qualitatively distinctive from the machinations of the CNS. This hypothesis is
considered to be contentious to most Western medical theorists. Joseph Campbell
who has been liberated from the pathos of theosophy purported that there is an
overwhelming evidence in cross-cultural traditions as to how humans have
developed the numinous sphere of the body. 11 The stultification of
contemporary pragmatism restricts any theorizing that defies the principle
suppositions of their reverent model. Academic lucidity has been stymied by
Western theosophy and empiricism for two millennia where Plato’s assertions
have not been sagaciously advanced with higher veracity.
Nietzsche’s vision of the Dionysian substantiates a
liberation of consciousness where the gyves of an Apollonian ratiocination are
forsaken to where the body’s rapturous etheric sphere is again prodigiously
dominant. It is the author’s view that the CNS millennians ago was more
submissively edifying to the rhapsodic powers of the numinous body’s mental
sphere. Plato’s Ion is reflective of consciousness’ translocation where it is
again provocatively sublimely inspired. 12 The English romantic
poets like Nietzsche were cognizant of an ineffable consciousness as defined by
Joseph Campbell as the ecstatic elevation of the Kundalini complex, which
appears to be a universal cultural phenomenon; and it is distinctive from the
neurological processes of the central and peripheral nervous systems.
The nature of proof is most problematic with respect to
showing the existence in biological terms of the body’s ineffable sphere.
Physicists have been able to postulate the existence of gravity, and most
recently dark matter and energy. 13, 14, 15 Philosophers and
neuroscientists are seeking some kind of qualitative assessment of the
existence related to the body’s numinous sphere. Artists and visionaries have
purported an intuitive veracity correlated to this meta-phenomenon.
Archeologists have provided evidence for the fact that humans from most
indigenous cultural traditions experienced some kind of ecstatic ascendance,
which was not associated with the body’s corporality or in anthropomorphic
terms the ethos of contemporary theosophical constructs.
The body’s interior
landscape is qualitatively different from the CNS’s conceptual ruminations.
Some erudite medically trained neuroscientists are skeptical that neocortical
functionality can explicate consciousness or the existence of the body’s
mystical quintessence. The dialectic in philosophy pertinent to the existence
of whether homosapiens or other higher intelligent entities have a primordial
essence not related to its ostensible biological machinations is still
problematic. Concepts like alienation, meaninglessness, and absurdity appear to
be a consequence of certain cortical circuits, which are dissociated from the
body’s numinous sphere. The recent intellectual phenomenon of existentialism
represents an individual’s sequestration from the debilitating cultural
anthropomorphic ideologies as well as the heuristic bodily sentience and its
interior proclivities.
There is considerable
evidence that humans for millennians in arcane ceremonialism were released from
the enfetterment of the CNS’s cortical predilections; and then were rapturously
impassioned by the body’s etheric citadel where it ecstatically coalesced with
an ineffable sphere of the celestial realm. This mystical paradigm could be
delusional; however, it has been executed by homosapiens for thousands of
years. There appears to be an enigmatic modulation of super-circuits where this
kind of ecstatic ritualism has been abnegated for several millennia by
contemporary cultures.
It is the author’s
contention that the metaphysical malaise or deleterious bifurcation of the
corporal sphere from the body’s interior realm is a function of epigenetic
aberrant cortical remodeling. William Blake was not educated in neurobiology;
however, he purported that there is a neurophysiological dysfunctionality where
certain cortical circuits has usurped powers of what has been deemed to be the
mind. Blake in the Four Zoas, and Milton explicated how the mental treachery of
cortical neurological machinations has impacted the furtive body’s mental
sphere. 16, 17 He provides the structural dynamics in his later
poems where the numinous essence can experience ascendant resurgence or be
mirthfully aroused; and not stultified by the aberrant circuitry of the brain’s
phenotypical epigenetic aberrations.
The aesthetic revelry of
artists like Blake and Shelley in empirical terms cannot confirm the existence
of the numinous body as it may be distinctive from its biological processes.
Physiologists have substantially defined these sophisticated pumping mechanisms
of the heart, but metaphysical scientists have not in 2400 years comprehended
what is the soul, and its relationship to the spiritual body. All of the
English Romantic Visionary’s behests can be regarded as harbingers to the
deathly enamorment of the numinous body. R. Shane’s dissertation on Blake is an
invidious explication of the torpid dismay of the arcane body. 18
Blake and other Romantic poets depicted how the etheric body lies barren in a
despicable lethal sleep. The dialectic between the spiritual body and the
tyrannical sway of the CNS’s usurping cursiveness or the cortical
perfidiousness as a function of phenotypical remodeling is a diatribe which
cannot be resolved. Studies of enigmatic consciousness have been impossible in
2400 years since Plato. The poet Ion as depicted by Plato was able to be
released from the debilitating manacles of his cortical tyranny to experience
the etheric body’s maniacal rapture. Human acculturalization is correlated with
ostensible modification in the cortex’s architecture; 19 and more
importantly the CNS’s skewed functionality. James Joyce’s Ulysses is a parody
of the CNS’s virulent dominance; and preclusion of the bodily sentience, and specifically
the numinous essence’s predilections. 20
Huxley in his work The
Door’s of Perception asserted that the
utilization of psychoactive substances were necessary to forsake in Blake’s
terms “the mind’s forged manacles.” 21 Many medical researchers have
reported in patients a blitheful activation of the etheric body as a result of
utilizing these highly medicinal agents. The distinction between visionary
poets and stalwart scientists may reside in the translocation of consciousness.
The neuro scientific text Descartes’s
Error may actually represent the
overall desecration of the etheric body by the author. 22 This work
is a quasi- scientific rendition of the contentious siege of brain and mind.
The author Dr. Demasio extrapolates from modern scientific hypotheses that it
is possible to explicate the sophisticated processes involved with
consciousness as being thoroughly in the province of cortical neurological
workings; and thus, it is not necessary to postulate an erroneous construct of
what has been referred to by philosophers as mind. It is likely what this
medical doctor is documenting that his evocative mental body is thoroughly
desecrated and stultified. The essential distinction between Plato and
Aristotle is that the former could still comprehend the existence of the body’s
ethereal sphere. Philosophers like Kant and Descartes even though they were
impaled by the ethos of modern theosophy were able to postulate that the
metaphysical sentience of consciousness was qualitatively different from the
CNS’s cortical machinations. 23 The empirical science of 21st
century precludes that the body is modulated by its ineffable sphere. Thus, any
meta-science of ontological genesis regarding the numinous body is an
impossibility in the 21st century.
William Blake and Carl Jung
both purported that the mystical salubriousness of the homosapiens was
predicated upon the ubiquitous archetypal development of the etheric body. It
is a pathetic oxymoron to speak or make reference to the development of the
etheric body if the individual is inwardly stultified and desecrated. Many
writers in the 20th century consecrated a labyrinth of ratiocination
as a deceptive ploy to dissuade individuals from the dismal shade of the
etheric body. It may be most arduous to resolve the issue concerning that the
body as having a substantial incorporeal sphere when philosophers or scientists
are ruefully enfettered by their virulent cortical processes engendered by
epigenetic remodeling.
Western clinicians are
realizing the idiopathic nature of certain pathologies, which could have their
etiologies in the malaise of the etheric body. Dr. Sam Parnia has theorized
that the body and the brain have an independence in terms of neurological
transmission capabilities. 24 He has compiled sufficient evidence
from a myriad of near-death experiences. The science of the metaphysics of the
numinous body has been in a retrograde inertia compared to astrophysics. In the
author’s view, the furtive metaphysics of the etheric body will continue to be
in a quagmire of languid inertia unless ardent practitioners themselves can
activate the mental sphere of the numinous body. There cannot be any science of
metaphysics until practitioners can judiciously remodel the abstruse tyrannical
dynamics of the succinct cortical super-circuits.
The construct of
consciousness is medically defined in a puerile manner as a kind of activation
of the reticular activating system of the central nervous system’s brain stem
where there is an excessive axonal conductivity involving pre-cortical and
cortical regions. Medical clinicians are reluctant to substantiate any kind of
concept or paradigm related to the translocation of consciousness to the
numinous body’s mental sphere. The salubrious relationship between the brain’s
cortical circuits, and the predilections of the etheric body has not yet been
defined lucidly by western philosophers; however, there are obscure references
in indigenous occult ceremonies. Walt Whitman’s poem entitled Body Electric 25
depicts how the ecstatically activated mental sphere of the numinous body
stimulates the entire etheric sphere.
Socrates and those other
philosophers who followed his discourse regarding the dynamics of the numinous
essence in most instances did not reverently experience the ascendant marvel of
the etheric body. Nietzsche thoroughly discussed this issue in his earliest
work The Birth of Tragedy. 26 He argued vehemently that philosophers
have been disinclined to lucidly explicate Dionysian revelry or the rapturous
activation of the body’s numinous essence. It is impossible for empirical
scientists in poetic terms to study a meta-phenomenon if it is direfully
quiescent in their own bodily sphere; and neurologically speaking has abnegated
and usurped its ineffable proclivities. Thus, for most neuroscientists the
etheric body is engulfed in an enigmatic lethal sleep. Nietzsche explicated how
the CNS’s neurological powers of ratiocination have annulled the body’s
mercurial Dionysian predilections. Shelley earlier in his Defense of Poetry 27
affirmed the suppositions stated by Blake regarding the over dominance of
cortical super circuits. Shakespeare asserts in A Midsummer Night’s Dream 28
“in a fine frenzied rolling” how the super circuitry of the CNS provides a
physical praxis to the mind’s maniacal rapture. In 2400 years, there has been
no genesis in terms of the relationship between the epigenetic remodeled
neurological aberrant circuitry and the ineffable machinations of the numinous
body’s mental sphere. English Romantics asserted that modernization represents
a thorough stultification of the body’s numinous sphere.
Meta-physicians have now
purported that dark matter and energy comprises 95% of the universe. 29
The subatomic attributes of dark energy is very distinctive from traditional
matter. It is possible that the physical body cryptically coalesces with the
numinous essence in a similar fashion to how light based energy interfaces with
non-traditional subatomic elements. The quest for propitious perception in most
visionary artists is not relegated to the province of the CNS’s super
circuitry, but rather the conscious powers of the body’s arcane mental sphere.
Most cultures especially in indigenous societies have explicated the phenomenon
of synesthesia or the ubiquitous prowess of the mental eye.
Western neuroscientists have
referred to synesthesia as an occult unidentified super circuits of the cortex.
They further assert that the pineal gland, which regulates the sleeping and
waking cycles through the release of melatonin, is not related to the mental
eye. Reptiles and mammals have a pineal gland which possesses receptors that
are responsive to oscillations in light. 30 The third eye has been
referred to in India or the upper Dantian in China as principle activator of
the etheric body’s energy circulation as well as the apprehension of the
incorporeal sphere. Dr. Shane in his work The Etheric Power
Of The Mental Eye articulates
that the mind’s eye forms collaterals which innervate all aspects of the
etheric body. 31 Joseph Campbell in his text the Mythic Image
demonstrated that this is a cross-cultural meta-phenomenon. 32
The English Romantics did
not comprehend how environmental factors affected the CNS’s conductivity or
super circuits, astrocyte density, as well as protein expression of neurons
leading to alterations of cortical executive functionality. These visionary
artists did understand that there were a thorough stultification, and
abnegation of the body’s interior consciousness or mirthful powers of ecstatic
ascendance. Shelley and Blake depicted how the neurologically remodeled
homosapiens cortical processes are vilely monstrous as a function of its
interred desecrated numinous body. Blake’s poem The Tyger is where this poet
depicts the pernicious nature of those humans who have fiendishly modulated the
executive activities of their cortical circuitry. This cortical epigenetic
phenomenon is certainly not volitional.
There is now a plausible
explication why humans have not been able to fully understand the beatific
relationship between the brain’s cortical prowess, and the numinous body’s
mental sphere. There has been enigmatic remodeling of cortical circuits and a
kind of aberrant plasticity, which has resulted in the actual deleterious
desecration of the numinous body. Neuropsychologists have not speculated on
what is the etiological basis for the allostatic executive processes of the
CNS. It is the author’s contention that a myriad of environmental factors have
altered cortical super circuit functionality, which then manifests into changes
in ideologies, belief systems, and overall behavioral dynamics including the
stultification of the numinous body. Human volition may not necessarily be a
phenomenon under the aegis of the homosapiens control.
Changes in diet as well as alterations
in atmospheric chemical composition, enhanced population density, and
sequestration from the natural environmental milieu are some of the factors
contributing to neurological remodeling. 33, 34 There are most likely other variables
such as oscillation in the Earth’s position in the galaxy as well as
interventional occult elements which are not yet clearly defined that could be
having an epigenetic influence on cortical functionality.
There was a consensus of
opinion amongst 19th century Romantic artists that there was an
aberrant circuitry involving the executive cortex, which was derogating the
prodigious powers of the numinous body’s mental sphere. It is evident that
there does not appear to be any kind of nefarious intentionality, but rather an
abysmal epigenetic remodeling. The consequence of these neurological events is
that there has not been any resolution concerning the contentious siege between
Plato and Aristotle for 2400 years. Furthermore, there is now a problematic
regression where the CNS’s neurological activities are thoroughly abnegates the
ebullience of the body’s etheric sphere. The enigmatic remodeling of the
executive cortical architecture and functionality is now engendering a virulent
contemporary overall phenotype where the majority of humans are overweight,
lethargic, depressed, overstressed, and mentally compromised with an
up-regulation of chronic anxiety as well as insomnia. Furthermore, these
allostatic factors are now being translated into many other physiological maladies.
Keats, Blake, Wordsworth,
Shelley, and Novalis were concerned about the derogation of the etheric body;
however, it is now manifested in the ruination of human optimal physiology. The
author in his work entitled Jaguar Queen speaks about a kind of overall
volitional reeducation of executive actions of the CNS mandated by the
vaquishment of these nefarious cortical circuits, which can only be engendered
by the re-genesis of the numinous body’s mental sphere. 35 This
metaphysical revolution is enacted by the goddesses Athena and Diana who
slaughter the conceptual consciousness associated with pernicious Zeus. The
anthropomorphic iconic structures and theosophy of humans are a consecration of
cortical super circuits as well as a reflection or manifestation of its
epigenetic changes.
Plato and Socrates were not
privy to the central nervous system’s enfetterment of the numinous body. The
relationship between these two realms of the body has become thoroughly
problematic in the preceding 2400 years. Perception as a function of these
executive aberrancies has become more diminutive and less robust. A
philosophical works of Nietzsche represent a dismal failure of western
metaphysical philosophy since Plato. We know less about the machinations of the
etheric body than we did several millenniums ago. Conversely, there has been
particular artistic visionaries who have experienced the nirvanic
salubriousness between the body's physical sphere, and its numinous essence.
Most ancient indigenous
societies have purported certain individuals who possessed prodigious ethereal
proclivities as well as a salubrious environmental milieu, and were then able
to actualize these furtive dimensions of the body. Optimal physiology enables
the practitioner of the mystical arts as a foray to develop the esoteric
attributes of the numinous essence. Currently, humans are not facilitating to
those that are focused on heuristic etheric ascendance. It was stated earlier
that most contemporary erudite scholars do not consider the body to possess an
actual mystical sphere. Furthermore, there is not a meta-science of ontological
genesis. Carl Jung did realize that humans unconsciously harbored an
instinctual imperative to experience an intrinsic genesis of the body's furtive
sphere.
Jung appeared to comprehend
the meta-sentience of the etheric body more conceptually than as an adroit
practitioner. The metamorphosis of the etheric essence is depicted by Jung as
hierarchical states of archetypes which are not necessarily reflective of the
actual genesis of the numinous sphere. This psychiatrist was tethered by his
cultural theosophical ethos whereas Plato and Socrates were not so irreverently
encumbered. Joseph Campbell was less restrictive in his analysis; and was able
to decipher to a particular degree the inner body's ontological genesis with a
heightened perception, and was not tempered by his cultural myopic vision. Dr.
Shane's Mystique of Energy, and Light on Shamanism are contemporary works which
lucidly depict stages of viable ontological genesis. 36, 37
It was discussed in a
preceding section in Nietzschian terms that ontological genesis is not related
to fascinating hyperboles consecrated by cortical super circuits or Apollonian
ratiocination, but rather the actual mystical metamorphosis of the numinous
body. Indigenous hierophants utilize vegetative psychotropic agents like
Psilocybin and Ayahuasca to appropriately temper the circuitry of the orbital
frontal cortex where consciousness is not imprisoned by the gyves of the
central nervous system, and then is able to mirthfully be inchoated with the
numinous body's mental sphere. Atavistic martial art systems are not only
edifying to the body's lower chakras, but more importantly develops the mental
sphere where the cortical circuits amorously concedes to the mental sphere.
Indigenous humans have
utilized arcane, transcendent eroticism to ascend the etheric essence into the
celestial realm. Conversely, other indigenous social groups employed occult
ritualism where these movement arts ecstatically incensed the numinous body to
maniacally infuse to the celestial realm. Many atavistic societies comprehended
how humans could activate the numinous body to then coalesce with an amorous
partner who was likewise inwardly aroused. The resplendent blending of
spiritual bodies enabled ethereal lovers to vertically ascend to the Elysian
spheres of bewildering frenzy. All these mystical pursuits require that the
practitioner has sufficiently developed the intrinsic machinations of the
etheric body.
Many indigenous cultures
have developed unique outward protocols to activate the inner body's chakra
systems as well as micro-channel connections, which have been referred to as a
micro-chakra network or a kind of chi circulation. 38 Practitioners
cannot read a puerile text as a function of the cortex's intellectual prowess,
and expect them to activate the various facets of the numinous body. It was
discussed earlier that the actual etheric body must be activated, and cannot be
morbidly inert or thoroughly desecrated. Furthermore, its physical counterpart
must likewise be physiologically optimal in order for the ineffable essence to
be profusely invigorated. Most importantly, cortical circuitry also cannot be
remodeled in a pathophysiological manner. Shakespeare writes "with
thoughts beyond the reaches of our souls" (Act I,Scene IV, Line 56). 39
Many earlier societal traditions realized that ratiocination is not an optimal
strategy to develop an etheric body. Taoists of China as well as energy
practitioners of India have developed ardent movement sequences to cultivate
the numinous body. 40 These cultural traditions utilized edifying
protocols to homeostatically subdue the rancid and deleterious machinations of
aberrant cortical circuits in order to blithefully activate the etheric body
where its mental sphere is then mirthfully puissant. Western philosophers,
whether Plato, Descartes, Hegel or Kant were embroiled in the pedantry of their
seething labyrinth or were plummeted in the nadir of encumbering ruminations where
abstruse abstraction only further desecrated the rhapsodic mirth of the
numinous essence.
Sagacious hierophants from a
diverse array of cultural traditions are not inured in a quagmire of rational
conception or dialectic whether the mind is distinctive from the brain's
neurophysiological processes; and instead are utilizing in ameliorative
strategies to actualize the mystical prodigiousness of the numinous body. Plato
writes the following regarding the activation of the body's etheric faculties
where cortical circuits are then inclined to dissuade their stalwart
enfetterment:
"An soul of the lyric
poet does same, they themselves say; for they tell us that they bring songs
from honeyed fountains culling them out of the gardens in dwells of the muses; they
like the bees winging their way from flower to flower and this true. For the
poet is a light and winged and holy thing; and there is no invention in him
until he has been inspired and is out of his senses. Reason is no longer in
him; no man while he retains that faculty has the oracular gift". 41
Plato and Socrates unlike
Aristotle and other philosophers which have followed for the preceding 2400
years recognized the limitations of ratiocination; and that the ecstatic
revelry of the mental sphere resplendently blends with the ineffable celestial
milieu, and the pedantry of neurological functionality provides a tangible
praxis to this nirvanic rapture. Martin Heidegger was the only western
philosopher who was able to forsake the sophistry of rationality to be enamored
by the nineteenth century German romantic poet Hofmannsthal’s spiritual
exhilarating proclivity.
Plato and Socrates were
cognizant that the human body harbored the mercurial quintessence quite
distinctive from the brain and physical body's physiology. Their philosophy of
abstract rhetoric did laud the neurological machinations of cortical circuitry
rather than the ontological genesis of the etheric body. Most atavistic
societal traditions were not celebrating rhetorical labyrinths of delimiting
perception or were not an odyssey of constructs disassociated from the mystical
exaltation of the ascendant etheric body. Epigenetic modulation of cortical
circuitry in the modern phenotype is retrograde to the ecstatic activation of
the numinous body as well as its nirvanic genesis. Contemporary humans like
Shakespeare’s King Lear are thoroughly sequestered from the body's numinous
realm, and its prodigious consciousness.
Plato and Socrates
understood that Greek Dionysian theater did celebrate the ritualistic
exhilaration of the numinous body's ascendant mystical prowess. Conversely,
Aristotle, in his Poetics with his invidious inner torpidness purported that
the theatrical arts should laud the body's vile sentience where emotional
catharsis with fastidious cursiveness pitifully deadens the etheric body's
beatific revelry. 42 Shakespeare write the following: "So full
of shapes is fancy, that it alone is fantastical”. 43 The
protagonist of the play Twelfth Night is consumed by not the body's motivations
or the brain's austere conception, but rather than the soul's desire of amorous
exhilaration quite distinctive from the corporal realm's sentient proclivities.
Shakespeare's King Lear
realized he has been wretchedly imprisoned by cortical circuitry; and the
consciousness of his etheric body is aroused to experience its dismal
vacuousness. Lear speaks the following pertaining to his liberation and
vanquishment of cortical manacles. "And thou, all-shaking thunder, strike
flat the thick rotundity of the world! Crack nature's molds, all genomes spill
at once that makes ungrateful man." 44 Western philosophy can
be regarded as a scurrilous limitation of perception away from Plato's
appreciation and intuitive understanding of a numinous body's mystique of mystical
revelry. Shakespeare voices the following pertaining to contemporary man's
Apollonian immurement "Get thee glass eyes; and like scurvy politician,
seem to see the things thou does not." 45
The synesthesia of vision is
not the myopic sea of consciousness pejoratively tethered by the “mind-forged
manacles”. Lear further remarked when sequestered from the mental constriction
of his reason: "when we are born we cry that we are come to this great
stage of fools." 46 In 2400 years since Plato, human consciousness
has ruefully celebrated the dank servitude of the central nervous system's
cortical tyranny not the prodigious ascendance of the etheric body's mental
sphere ecstatically innervating the deep nuances of it’s corporality. Nietzsche
writes that "I have borrowed my adjective from the Greeks, who developed
their mystical doctrines of art through possible embodiment not through purely
conceptual means,". 47 In summary, western theosophy and
epistemology has negated the body's cryptic sphere, which is its magnanimous
quintessence.
References
1.
Shakespeare, Hamlet, Methuen 1985, New
York pg. 198
2.
Shakespeare, IBID Pg. 191
3.
Shakespeare, IBID pg. 173
4.
Owen Flanaga, The Problem of The Soul:
Two Visions of Mind and How to Reconcile Them, Basic Books, 2002
5.
Santoro, Giuseppe M.D.; Wood, Mark D.
Ph.D.; Merlo, Lucia M.D.; Anastasi, Giuseppe Pio M.D.; Tomasello, Francesco
M.D.; Germanò, Antonino M.D., The Anatomic Location of the Soul from the Heart,
Through the Brain, To the Whole Body, And Beyond: A Journey Through Western
History, Science, and Philosophy, October 200-Volume 65, Congress of
Neurological Surgeons
6.
The Poetry in Prose of William Blake,
Double Day Company, New York 1965, pg. 24
7.
Whiteson, Roger, Panelling Parallax: The Fearful Symmetry of Alan Moore and William Blake, Department of
English, University of Florida
8.
Broadie, S. (2001), Soul and Body in Plato and
Descartes. Proceedings of the Aristotelian Society (Hardback),
101: 295–308. doi: 10.1111/j.0066-7372.2003.00032.x
9.
Blake IBID pg. 69-83
10. Jung. C. G., Integration of the Personality, Oxford,
England: Farrar & Rinehart (1939)
11. Campbell, Joseph, Mythological Themes in Creative
Literature and Art, Myths, Dreams, and Religion, New York: EP Dutton & Co.,
Inc 1970
12.Harzard Adams, Critical Theory Since Plato, HBJ
Publisher, 1971, Plato’s Ion, pg. 12-19
13. Y. Ikebe, H. Ezawa, Y. Fukazawa, M. Hirayama, Y. Ishisaki,
K. Kikuchi, H. Kubo, K. Makishima, K. Matsushita, T. Oshashi, T. Takahashi, T.
Tamura, Discovery of a Hierarchical Distribution of Dark Matter in the Fornax
Cluster of Galaxies Confirmed the Existence of Dark Matter Through Gravity
14. Alain Manzure, Vincent Le Brun. Dark Matter, and
Anti-Matter: In search of the Hidden Universe. 2012.p 72
15. Sunderland, LaRoy. Book of Human Nature:
Illustrating The Philosophy, New Theory, Of Instinct, Nutrition, Life.
September 2010. P.150
16.Blake OP.CIT. pg. 296-392
17.Blake IBID pg. 94-128
18.Ron Shane, Blake’s Mythic Conception of Man’s Fall
into Outward Selfhood, Amazon.com 2014
19. Gary Hatfield and Holly Pittman. Evolution of Mind, Brain, and Culture. 2013.p23
20.James Joyce’s Ulysses, 1922, Sylvia Beach
21. Huxley, The Doors of Perception, Harper and Row,
1954
22. Antonio Demasio, Descartes’ Error, Putnam Publisher,
1994
23. Powell, C. Thomas. Kant's Theory of
Self-Consciousness, 1990
24. Parnia, Sam, Do reports of consciousness
during cardiac arrest hold the key to discovering the nature of
consciousness?, Medical hypotheses 69.4 (2007): 933-937.
25.Walt Whitman, Body Electric, Penguin Classics, 2005,
pg. 127
26.Nietzsche, Friedrich, The Birth of Tragedy, trans, Walter
Kaufman, New York: Vintage (1967)
27. Harzard Adams, OP.CIT. Shelley’s Defense of Poetry,
pg. 499-514
28. William Shakespeare, The complete Works, Viking 1969
New York, A Midsummer Night’s Dream, pg. 146-175
29. Matos, Tonatiuh, F. Siddhartha Guzmán, and
L. Arturo Urena-López, Scalar field as dark matter in the universe, Classical
and Quantum Gravity 17.7 (2000): 1707
30. Stebbins, Robert Cyril, and Richard
Marshall Eakin, The role of the" third eye" in reptilian behavior,
American Museum novitates; no. 1870, (1958)
31. Ron
Shane, The Etheric Power of the Mental Eye, Amazon.com 2014
32. Joseph Campbell, The Mythic Image, Princeton
University Press, 1974 Princeton, New Jersey
33. May, Arne, Experience-dependent structural
plasticity in the adult human brain, Trends in cognitive sciences 15.10
(2011): 475-482
34. “ Inside Neuroscience Studies Explore How Diet
Affect Brain Structures Function.” http://www.sfn.org/news-and-calendar/news-and-calendar/news/spotlight/2015/inside-neuroscience-studies-explore-how-diet-affects-brain-structure-function
35. Ron Shane, The Jaguar Queen, Amazon.com
36. Ron Shane, The mystique of Energy, Amazon.com, 2015
37. Ron Shane, Light on Shamanism, Amazon.com, 2015
38. .Bhatnagar, Sri Shyamji, and
David Isaacs, Microchakras: InnerTuning for Psychological Well-being,
Inner Traditions/Bear & Co, 2009
39. Shakespeare, Hamlet, OP. CIT, pg. 213
40. Patricia Buckley Ebrey. Confucianism and Family
Rituals in Imperial China: A Social History of Writing about Rites. July 14
2014.p15
41. Harzard Adams, OP. CIT pg. 13
42. IBID Aristotle’s Poetic, pg. 48-67
43. Shakespeare, Twelfth Night, Methuen, New York, pg. 6
44. Shakespeare, King Lear, Methuen New York, pg. 100
45. IBID. pg. 169
46. IBID. Pg. 170
47. Harzard Adams, OP.CIT. From Nietzsche’s From Birth
of Tragedy, pg. 636
Ron Shane ND PhD OMD MFA Dr. Shane is a world-leading authority in body mind consciousness studies. See Bio section for more information about Dr. Shane.
