By Dr. Ron Shane and Assisted by Karan Pandher, Mekala
Neelakantan, Ben Lee, Nikki Kimura, and Alva Liang
Abstract:
For many
millenniums philosophers and scientists have been trying to ascertain the
nature of human reality. The focus of this article is to integrate many
academic disciplines in such a manner to create a workable paradigm to
comprehend the multiple dimensions of reality as perceived by human
consciousness. The authors blend metaphysics, biology, psychology, literature,
biology, and the mysticism of Shakespeare in such a fashion in order to
understand what is currently known about reality. This article is a
sophisticated academic odyssey where various fields of science are blended
together with what has been documented as the cross-cultural perceptions of
celestial mysticism.
Keywords: Reality,
metaphysics, mysticism, Shakespeare, consciousness.
The thematic postulation regarding reality was ubiquitous in Shakespeare’s Mental Pageantry. This visionary artist writes the following pertaining to this theme in his play Macbeth, “Tomorrow and tomorrow/ creeps in this petty pace, from day to day/ to the last syllable of recorded time, / and all our yesterdays have lighted fools/ the way to dusty death” (1). In Shakespeare’s baser vision of the human psyche in terms of epistemological veracity is that of an impish fool spending his days inundated by the earth’s diurnal cycles of photons evoked by its star’s ritualistic episodes of nuclear fusion. The nature of a photon can be both regarded as a particle or a wave; and redefining Newtonian physics with its endless energy; however, it is most distinctive from dark energy.
Shakespeare regards human perception to be a scabbard of
eccentric delusion or comedic anthropomorphic constructs related to the
pejorative workings of the cortex’s aberrant plasticity. He refers to the human
fabric of consciousness to be “a tale told by an idiot” (2). The Homo sapiens
is a contentious predator amongst many other related entities living on an
obscure planet in the Milky Way galaxy amongst billions of other similar
galactic structures. Shakespeare regards our narrative to be pompous foolery or
an epigenetic scurrilous remodeling of billions of super cortical circuits.
Fifteen thousand years ago prior to the last Pleistocene
period, we were wayward nomadic warriors residing in small clans, hunting and
foraging for food with only a rudimentary prowess of ratiocination with respect
to conceptual reflection. The dreamy labyrinth of delusional apprehension was
absent from indigenous human cortical perception; and sentient fervidness was
our instinctual prodigiousness. A myriad of external factors changed such as
the chemical concentration of the atmosphere as well as electromagnetic
oscillations, possibly dark energy alterations, dietary modifications, and
these surreptitious variations have led to an epigenetic remodeling of cortical
neurophysiology in terms of innovative axonal super circuits which dominate and
inhibit instinctual genotypical networks.
This epigenetic genesis or skewed neocortical ratiocination
sequestered the Homo sapiens from its primordial sentience to an Apollonian
sphere or what Shakespeare’s refers to as the “walking shadow” (3). James
Joyce’s protagonist in the novel Ulysses resides in the illusionary sphere of
Apollonian perception or what Freud denotes to be the subconscious (4).
Shakespeare states that human epistemology lacks any kind of sumptuous
alacrity, and this is supported by the following passage in his play King Lear:
“When we are born, we cry that we are come to this stage of fools.” (5). Dr.
Shane’s works entitled Light on Shamanism and the Jaguar Queen represent a
sequestering of consciousness from its delusional strategies of Apollonian
perception (6).
Reality must be experienced in the words of Shakespeare in
the following manner: “Take upon us the mystery of things” (7). The earth is
spinning on its tilted axis, and is orbiting around the sun, which is
traversing through the Milky Way galaxy. This galactic entity is being propelled
by dark energy and other gravitational forces at millions of miles per hour as
the universe itself is expanding, and billions of galaxies are coalescing
together. Particular species in the earthly sphere are perishing whereas other
entities are coming into fruition by the cryptic power of the engine of
evolution, which is still not understood by molecular biologists.
Another protagonist of Shakespeare asserts the following
regarding human reality: “Graves only be men’s works, and death their gain” (8).
This insidious pessimism of Timon of Athens is recapitulated through this
artist’s literary meanderings. Shakespeare states elsewhere: “Did these bones
cost no more the breading to play loggets with them?” (9). This perception of
reality is further developed; and Shakespeare asserts, “Hum, this fellow must
be in his time a great buyer of land with its statutes, his recognizances, his
fines, his double vouchers, and his recoveries. Is this the fine of his fines
and recovery of his recoveries to have his fine pate full of fine dirt” (10).
A photon of light is both a particle and a wave traversing
throughout the dark matter of space at 182,000 miles per second with an
inordinate energy; and no sense of time. These particles are evoked from the
nucleus of atoms as well as a variegated array of star systems comprising
billions of galaxies. According to Einstein, any entity traveling at the speed
of light would not experience the variability of time. Photons do not interface
with either dark matter or dark energy. The nature of light or photons may be a
recent genesis in terms of the universe’s evolution of traditional matter.
Shakespeare questions the veracity of conceptual meaning
throughout the cannon of his artistry. He writes, “Out, out brief candle! Life
is but a walking shadow” (11). The atoms of traditional matter comprises of
only 4% of energy or the substance of the known universe. Hydrogen atoms, which
compose cellular systems, as a result of nuclear fusion are likewise the
etiology of heavier elements, that in the earthly realm is characteristic
component of organic molecules. Scientists are not certain whether ionic or
covalent bonding as well as London dispersion force are the dynamics impacting
the coalesce of atoms into a variegated array of planetary systems in
distinctive galaxies.
European existentialists in the 20th century purported that
human conceptual constructs are an aberrancy of delusional machinations
associated with innovative cortical pathways. These contemporary philosophers
like Camus and Sartre were certainly less eloquent of their disquisition
concerning human consciousness as compared to Shakespeare’s luminous
perceptions. Shakespeare further asserts: “Life is but a walking shadow, a poor
player that struts and frets his hour upon the stage and is heard no more”
(12). The raiment of consciousness consecrated by succinct epigenetic related
cortical circuits, and their manifestations can be regarded as fallacious
postulations divested of any heuristic sustenance.
For Shakespeare, human foibles or “lighted fools” are poor
players who enact their erroneousness on a “stage of fools.” Shakespeare’s
shamanistic powers of perception forsook the peevish ratiocination of human
mental impoverishment where it is replaced by the delirium of celestial
enthrallment. Shakespeare asserts the following concerning how elevated
perception which is not associated with the bombast of the conceptual
subconscious inertia can be experienced as a reality, which is ecstatically
edifying: “Lovers and mad men have such seething brains,/ such shaping
fantasies that apprehend/ more than cool reason ever comprehends” (13).
Perception and the translocation of consciousness certainly impact an
individual’s comprehension of the nature of reality.
Homo sapiens intimately interacted with Neanderthals; and
modern Europeans possess the genetic disposition of the inner breeding with
this distinctive hominoid species. Early Neanderthals and Homo sapiens
experienced a reality, which was more sentient and physically prodigious devoid
of elaborate conceptualization. Interior etheric ritualism activated by the
body’s numinous powers was significantly experienced by atavistic higher
hominoids. Ancient Neanderthals and humans did not experience their
consciousness tethered to the conceptually fabricated labyrinth consecrated by
the overzealous super circuits of cortical ratiocination. What is Shakespeare
referring to by this “stage of fools” or this species narcissistic
delusionalism? Homo sapiens induce a fabricated realm and in Nietzsche’s Birth
of Tragedy, he connotes it to be an Apollonian reality (14).
Freud and Jung both asserted that the human entity is
inchoated by qualitatively distinctive realities. These psychiatrists
postulated such concepts as Id, ego, superego, conscious, subconscious, and
unconscious. These realities are predominantly influenced by the body’s
instinctually as well as a sundry of environmental factors. Furthermore, they
may not necessarily have influenced other distinctive faculties of perception,
and they are certainly non-sequitur. Consciousness can be translocated into
diverse spheres of reality, which then evokes particular kinds of apprehension.
Several thousand years of science has conceptually dominated
Homo sapiens to where they are no longer the center of the universe, but rather
perceive it to be a dot in an infinitely large sea of non-traditional matter.
Atoms are comprised of principally of empty space where the actual nucleus
accounts for a minuscule aspect of elements. Electrons have never been seen and
are comprised of even smaller facets, which have been referred to as quarks;
and there are six different variations. The nature of dark matter as well as
dark energy is not yet comprehended; however, they are the predominant aspects of
the universe, which likely existed prior to the genesis of traditional matter
14 billion years ago. In general, etiology may not be a construct concerned
with the behavioral dynamics of the universe.
Several thousand years of anthropomorphic theorizing regarding
some kind of ubiquitous gestalt concerning reality has been replaced by an
enigmatic science with multiple universes as postulated by String Theory as
well as by quantum physics explicating a sphere of particle machinations
infinitely smaller than nanostructures defying the laws of Newtonian Physics.
The human primate has evolved through epigenetics a proclivity for reflective
perception; and this remodeling of the CNS’s neurological processes enables
this organism to conceptualize realities inconceivable to earlier atavistic
Homo sapiens even three thousand years ago. Indigenous Homo sapiens and
Neanderthals experienced the mystique of night’s celestial realm not as
billions of galaxies moving millions of miles per hour, but rather as a
mystical arena of ecstatic edification.
We are comprised of 22,500 coding genes, which may be
regulated by the so called non-coding exons. Complex cellular systems can be
reviewed as magnanimous factories for the production of proteins which are
involved in structural morphological activities as well as enzymatic reactions
essential to the survival of biological entities. The evolution of the cosmos
or its biological systems in non-anthropomorphic terms can be viewed as
abstruse machinations devoid of any sagacious intentionality. The universe
itself may have always existed, and experienced cycles of undulation
sequestered from any focused predilection or are modulated by inconceivable
permutations of energy.
Shakespeare appears to be profoundly astute in his analysis
of the universe when humans employ contrived anthropomorphic constructs when he
states the following: “It is a tale told by an idiot, full of sound and fury,
signifying nothing” (15). Shakespeare asserts in many of his works that human
fabricated Apollonian reality is where consciousness is enfettered by the gyves
of ratiocination or a “tale told by an idiot.” Existentialists like Camus and
Satre likewise concluded that when consciousness is pejoratively enamored or is
harbored in the labyrinth of our beguiled ethos, it is a vacuous delusion for
the “stage of fools.”
Atavistic Homo sapiens and their Neanderthal counterparts
were not concerned with the extraneous epistemology or the skewed cortical
workings, which are sequestered from the body’s primeval sentience or Dionysian
ecstaticness associated with the numinous quintessence as it merges with the
ineffable celestial vibrancy. Keats, Blake, and Shelley purported that
consciousness must be translocated to the ontological powers of the etheric
body. The reality of perception cannot necessarily be experienced as an
integrated gestalt. A Dionysian Shaman rapturously empowered by the mercurial
marvelment of the celestial sphere cannot likewise be ruminating about the
distinctive behavior of electrons in the outer shell of atoms or its particular
overall charge as well as how this phenomenon is not related to subatomic
particle machinations.
Monolithic disquisitions in terms of comprehending reality’s
variegated facets are a fallacious construct; and have very limited utility.
Any explication of reality must ascertain the vector dimensionality of
consciousness. Integrated perception is only a rumination related to conceptual
reflection. Both Freud and Jung realized that consciousness oscillates and the
unification of reality is a conceptual faux pas. Contemporary humans are
incarcerated by antics of a fabricated dumb show or a “tale told by an idiot
full of sound and fury signifying nothing.”
Is there a correlation of psyche’s diverse array of
apprehension or display of non sequitur realities? Shakespeare writes, “And
take upon us the mystery of things” (16). What are the perceptual differences
between indigenous Homo sapiens and a contemporary scientist who observes how
dark matter’s gravitational influence modulating the motion of distinctive
galaxies or how oxygen, carbon, and nitrogen as well as hydrogen as a function
of their electron status or charges become molecules associated with mammalian
species? Theoretical physicists in terms of string theory postulates that there
are multiple dimensions; and others further speculate that there are a diverse
array of universes.
The author has stated that humans and other entities can
experience a mystical sphere, which is qualitatively distinctive from the somewhat
tangible universe with its trillions of stars and planets as well as its
cryptic subatomic realm. Humans only see a small aspect of the total
electromagnetic spectrum; however, they may be privy to other covert perceptual
realms not necessarily related to the corporal sphere. Western philosophy can
be regarded as a contentious bifurcation between Kantian terms the numinous
realm and the physical sphere. Their veracity is contingent on the
translocation of consciousness, which then dictates the province of perception.
Shakespeare depicts how humans can experience an
exhilarating mystique not governed by the province of monolithic reason: “The
lover, all as frantic,/ sees Helen’s beauty in the brawl of Egypt/ the poet’s
eye, in a fine frenzied rolling,/ both glance from heaven to earth, from earth
to heaven;/ as the imagination bodies forth/ forms of things unknown, the
poet’s pen/ turns them into shapes, and gives to airy nothing/ a local
habitation and a name./ Such tricks have strong imagination” (17). Shakespeare
further states that “There are many more things in heaven and earth, Horatio
than are dreamt in your philosophy” (18).
This visionary artist can readily translocate consciousness
into the body’s diverse spheres; and his ubiquitous perception traverses beyond
Jung’s puerile constructs of subconscious, unconscious, and conscious. James
Joyce’s protagonist in his novel Ulysses, unlike Virgil’s vision, is impishly
enfettered in a dialectical conundrum of pompous delusional rhetoric. Shakespeare
states the higher artist is lucidly capable of apprehending a mercurial
marvelment not delimited by paltry ratiocination involved with the body’s
biological machinations. Shakespeare likewise questions whether the body’s
neurophysiological processes can sufficiently comprehend the enigmatic behavior
of the universe. There are facets to human physiology, which are distinctive
from the activities of the CNS’s highly evolved neurological pathways.
Human reality cannot be delimited by the mendacious sway of
pragmatic rationalists or the capricious nature of empiricism first alluded to
by Aristotle. Consciousness when not forsaken in a dismal Lethe torpidness can
apprehend with ecstatic sentience the body’s furtive faculties or energy
dynamics, which are mystically euphoric. The nature of exosomes secreted by
cells into systemic circulation containing vesicles of non-coding RNAs, which
then impact post translational activities represent a kind of perceptual
reality; and is uniquely distinctive from metaphysical energies that are only
accessible to the body’s higher consciousness.
Has excessive innovations in physical science translated or
inspired enhanced ontological genesis of the etheric dimensions of self?
Shakespeare depicts the rancid meanderings of the modern physiological
disposition, which is still valid in the 21st century. “There was a gaming,
overtook in his rouse, there was falling out at tennis, or per chance I saw him
enter a house of sale” (19). The social evolution of the human psyche is not correlated
with scientific discernment. Freud depicted the infirmities of the human
psyche; and asserted that cultural factors were the etiology of the human
persona’s flagrant dysfunctionality. This psychiatrist in his work entitled
Civilization and its Discontents stated that society has ruinously caused the
disinhibition of instinctual circuitry essential for overall bodily homeostasis
(20). For Freud, human social reality is a scurrilous phenomenon, which
engenders problematic phenotypical remodeling.
John Locke and others unlike Freud as well as ethologists
purported that even though there are billions of genetically evolved
connections of specific axons to dendrites occurring in the CNS, humans are
devoid of primeval instinctually. This supposition still influences modern
psychology and is quite erroneous based on contemporary analysis of the CNS by
neuroscientists. Many theorists besides that of Freud have asserted that there
is a debilitating contentiousness between primitive non-cortical super circuits,
and newer less instinctual cortical networks. Human cognizance which
deceptively appears unified is an outcome of a dialectic siege. Dr. Brown in
the Spirit of Freud writes the following: “A psychoanalysis which remains
psychoanalysis must keep the theory of instincts. In it is contained the
commitment to restore to man his animal nature and to eliminate the mystery of
the soul. Hence, instincts must be universal biological principles. The
question is: what had happened to an animal in order to make into a
man-animal?” (21). This erroneous conception that the human entity is not like
other mammals is absurd; and is the etiological basis of neurosis, and
socialized psychological pathology. Overt cultural coercion or the plasticity
of neurocircuits of the orbital frontal cortex is the conundrum that blights
the salubriousness of the Homo sapiens.
This disquisition into the odyssey of reality is confounding
and enigmatic as social evolution is the ignominious gyves which blights
biological homeostatic veracity. Episodic scenarios or what we perceive to be
the permutations of reality are non sequitur and also enacted with simultaneity
even though they are not necessarily perceived. Quantum physics and even
molecular biology cannot explicate the macro workings of the CNS between
reptilian circuitry and the newly evolved cortical pathways. This neurological
quandary is further convoluted by the human entity’s phenotypical epigenetic
remodeling. The human organism is not privy to the body’s distinctive perceptual
realms.
Dr. Brown continues his diatribe on the relationship between
neurosis and the body’s primeval veracities and its Apollonian delusional
mental pageant: “The essence of the human animal is neurosis, and the essence
neurosis is mental conflict. Human neurosis must be traced to an instinctual
ambivalence, a conflict between forces inherent in all organic life…” (22).
Perceptual reality consecrated by this specie’s cultural dynamics can be viewed
as a phantasmagoria of delusional sensationalism signifying nothing where this
organism consciously resides in a fictional theatrical labyrinth or a
fabricated masquerade denoting nothing. The analysis of reality represents many
tiered levels not necessarily related.
The dilation of the body’s vasculature, the explosion of a
supernova, the genesis of a star, and the evolution of a species in an oxygen
saturated rainforest is occurring as Homo sapiens are slaughtering others as a
function of the activation of pre-cortical super circuits. All this is occurring
as nanoparticles are repelling each other. These diverse elements of human
reality are not necessarily correlated, but related. Literal perception is not
often times equated to the furtive nature of the prominent covert reality.
Invisible physicality is transpiring in the human organism as conscious
perception is constrained in fraudulent mediocrity or is delimited by the
insidious allurement of cavalier ratiocination. The odyssey to comprehend
reality is further thwarted by the metaphysical vision or mystical
proclivities.
Dr. Shane writes the following regarding the body’s mystical
predilections: “The exhilarated unsheathed Kundalini complex merges with the
apparatus of the crown chakra where it is then able to coalesce with the
sumptuous powers of the celestial realm. It has been articulated throughout
this review that Dionysian ritualism represents a thorough resplendent
cultivation of the numinous body where it is not stymied or stultified by its
physical raiment. All atavistic societies evolved divergent protocols to evoke
the mystical enchantment of the Kundalini complex” (23). The body’s intrinsic
ontological genesis appears to provide a kind of meta-science possibly not
related to its provincial biological machinations.
Einstein’s theory of relativity purports that traveling at
the speed of light causes time to thoroughly slow down to the level that it
doesn’t actually exist; and the gravitational nature of the fabric of time and
space impacts all matter affected by photons. The physics of dark matter and
energy most likely is impacted differently by the undulations of the space time
raiment. There has been no revolutionary paradigm concerning the metaphysics of
either the arcane nature of the celestial sphere or the body’s etheric essence
in many millenniums. Early Neanderthals and Homo sapiens experienced through
ecstatic ritualism a sequestering from the neurological workings of the CNS to
where consciousness was redirected to the numinous essence’s mental sphere.
It appears that higher hominoid entities can only experience
the mystical quintessence of the celestial realm when they are liberated from
the stultification of biological perception or what Blake refers to as
“four-fold vision.” In a cross cultural anthropological perspective, humans utilized
a myriad of ritualistic strategies to be liberated from the enfetterment of the
body’s neurological processes as a way to blend with the celestial Elysium
sphere. Carl Jung and later Joseph Campbell alluded to this meta-phenomenon in
many of their scholarly works. Dr. Shane’s Light on Shamanism and the Jaguar
Queen explicates this theoretical paradigm. This meta-reality appears to be
idiosyncratic to Homo sapiens and Neanderthals. It is not known whether the
play of dolphins or killer whales is related to this meta-phenomenon where the
body’s etheric essence rapturously blends with the celestial marvelment.
Shakespeare, Plato, Keats, Blake, Spenser, and Shelley
asserted in their visionary artistry that sentient metaphysical revelry is the
body’s heuristic epistemology; and that empirical knowledge can only facilitate
biological survival. These visionaries regarded empirical veracity to be like
Sisyphus who continues to climb higher the hill of his endless treachery
without any respite. It is likely that the highly evolved CNS is somehow
related to the organism’s proclivity for ontological pursuits.
Atavistic humans experienced art as an exhilarating
ceremonialism where the body’s mystical essence was prodigiously activated with
the celestial effulgence. The body’s biological machinations were viewed as a
facilitator to its etheric ecstatic powers. There is some speculation that this
kind of meta-phenomenon was the quintessential experience of higher hominoids
during their early existence. It is evident that the modern human phenotype as
a function of its skewed and pejorative epigenetics is not able to experience
higher mystical genesis as a result of cortical thwartment engendered by the
newly remodeled inhibitory circuits of the orbital frontal cortex.
Many atavistic cultural systems have purported that
biological pathophysiology was engendered by the invidious stultification of
the numinous body. Indigenous hierophants and shamans evolved strategies that
were able to medicinally treat perturbations in the numinous body. These
shamans contended that when the human entity forsakes the volitional modulation
of the etheric body that this meta-phenomenon induces pathogenesis in its
overall physiological dynamics. Thus, this meta-phenomenon is then translated
into physiological morbidities. These hierophants did not utilize
pharmacological agents to allay the body’s physiological dismay. In general,
for atavistic humans, the body’s etheric sphere was of central importance to
them as a way of achieving an optimal health status.
The term’s chakras and micro chakra channels refer to the
meta-anatomy of the numinous body. Chinese Taoists denote that the body’s
meta-physiology have distinctive dantians as well as chi channels. Indigenous
shamans utilized a kind of synesthesia to envision into the etheric body’s
meta-physiological dynamics. Invidious obstructions in the numinous body’s
meta-physiology if they are chronic induces or translates into deleterious
dysregulation in its physiological processes. Western medicine does not employ
any medicinal strategies to effectively treat the pathogenesis of the body’s
numinous sphere; and there are not any viable pharmaceutical protocols to
mitigate such idiopathic malaises such as autoimmune pathologies, neoplasia,
and certain psychiatric morbidities.
The contemporary human monolithic enfetterment of
consciousness is a scurrilous phenomenon which certainly is the etiological
basis of ontological stultification of the numinous body; and likewise
engenders a bevy of physiological morbidities. Human disassociation from the
euphoric activation of the body’s numinous quintessence wish the celestial
realm’s maniacal mystique is necessary for the sentient salubriousness of the
human organism. Most atavistic societies evolved highly sophisticated rituals
for achieving dramatic effulgence with the celestial sphere. Contemporary
consciousness is ruefully sequestered from the arcane veracity of the body’s
numinous realm.
Many neuroscientists like Dr. Damasio have contended that
the executive workings of the orbital frontal cortex in terms of inducing human
action sequences are independent of an individual’s volitional proclivities,
and the nature of perception is sequestered from conscious reflection (24).
Human reflective rumination is principally contingent on the sophisticated
machinations of epigenetic governed cortical super-circuits. The philosophical
constructs of free will or idiosyncratic volitional imperatives are fallacious,
and not applicable to most humans. This perspective is contingent on the fact
that consciousness is tethered to the consecrated labyrinth of ratiocination.
Genetic variations in the pre-cortical and cortical circuitry with respect to
primeval instinctuality are the impetus for a bevy of action sequences as well
as the contentiousness between epigenetic-related inhibitory remodeled cortical
pathways.
The impetus for volition is a problematic construct; and
humans who are extricated from their etheric mystical processes where
consciousness cannot be translocated, and are enfettered in the foibles of
contrived cortical neurological machinations. The will for arcane metamorphosis
must be actualized by the numinous body’s mental sphere. This metaphysical
postulation is discussed in Dr. Shane’s articled entitled “The Body’s
Confluence with the Numinous Essence” (25). The author purports that there is a
sagacious sphere of ontological perception distinctive from the body’s
executive cortical workings. The diminution of ontological volition is correlated
with the predominance of the orbital frontal cortex’s executive functions.
Romantic visionary artists asserted that when the etheric body is desecrated
and derogated in the dismal citadel of ratiocination, this induces a
deleterious conundrum. Thus, volition is not a paradisiacal oasis for the human
entity in the modern environmental milieu. The forfeit of the
transubstantiation of consciousness connotes that the individual’s outward
existence will be a quagmire of monolithic desperation. Can fate be overruled?
This is an enigmatic issue beyond the sphere of human perception as it involves
a plethora of cryptic factors, which may not be perceived or apprehended by
human proclivities.
Homo sapiens most likely have intuitively speculated on the
likelihood of other biological organisms residing on the trillions of planetary
spheres in a diverse array of galaxies. The forces of physics which enables
atoms like oxygen, hydrogen, carbon and nitrogen which are the most prevalent
atoms in the universe are extricated by the trillions of stars that then form a
multitude of molecules. The specific natures of molecular compounds are most
likely affected by a certain planetary environmental milieu. This chemical
phenomenon most likely engenders complex molecular organic compounds which are
the fundamental basis for multi-cellular organisms. These seemingly
sophisticated biological entities could have evolved neurological strategies
for enhanced perception and mystical sagaciousness.
Humans are not certainly the most evolved entities in the
universe in terms of magnanimous consciousness or apprehension of the celestial
mystique. Thus, Homo sapiens are not the paragon of all galactic entities. The
formidable mystery of the enigmatic undulations of celestial energies may be
apprehended more readily by other intergalactic entities as compared to
organisms. Narcissistic egocentrism is extremely problematic in contemporary
humans; and this stymies any kind of robust perception or the lucidity of
prodigious consciousness. There is stultification in terms of ontological
genesis when consciousness is pejoratively encumbered in the arrogant bombast
associated with puerile of anthropomorphic constructs comprising the
erroneousness as well as absurdity of modern theosophy, which then delimits any
kind of edifying epistemology. Shakespeare’s Hamlet “To be or not to be speech”
blithefully explores the nature of the numinous body’s existence when not
embroiled in its physiological processes. Shakespeare writes the following
concerning the existence of the body’s arcane sphere or stealth nature:
“To be, or not to be, that is the question:/Whether it is
nobler in the mind to suffer/The slings and arrows of outrageous fortune,/Or to
take arms against a sea of troubles,/And by opposing in them. To die-to
sleep,/No more; and by a sleep to say we end/The heart-ache and the thousand
natural shocks/That the flesh is air to: it is a consummation/ devoutly to be
wished. To die, to sleep; To sleep, perchance to dream-ay, there’s the rub:/
For in that sleep of death what dreams may come,/ When we have shuffled off
this mortal coil,/ must give us pause-There's the respect/ that makes calamity
of so long life./For who would bear the whips and scorns of time,/The
oppressor's wrong, the proud man's contumely,/The pangs of disprized love, the
law's delay,/The insolence of office, and the spurns/The patient’s merit of the
unworthy takes,/When he himself might his quietus make/With a bare bodkin? Who
would fardels bear,/To grunt and sweat under a weary life,/But that the dread
of something after death,/The undiscovered country, from whose bourn/No
traveller returns, puzzles the will, and makes us rather bear those ills we
have/than fly to others that we know not of?...”(26).
The science of metaphysics asserts that the numinous body’s
existence in the words of Shakespeare when the mortal coil is shuffled off is
still extremely enigmatic to human perception. There are a multitude of
physicists who purport that the macro-universe always existed; and it is not
necessary to postulate a principal omnipotent progenitor. String theory
purports that the universe has quantum-like energy particles, which always
existed prior to the Big Bang apotheosis, and could be related to the
prodigiousness of dark energy.
The qualitatively distinctive multitudinous forces of nature
appear to emerge as a function of the oscillation of succinct energy dynamics;
and there is no need to have an etiological basis for these surreptitious
energy particles. Hamlet’s speculative soliloquy concerning the ubiquitous
existence of the mystical body is reasonably reflective or related to ineffable
energies, which physicists have purported to have a perpetual continuation in
the known universe. Early Homo sapiens and even Neanderthals buried their dead.
This phenomenon seems to connote that these higher hominoids possessed some
kind of deeper bodily quintessence which has an existence distinctive from its
biological machinations. There is a certain degree of archaeological evidence
that most cultural societies or tribes experience the numinous sphere of the
body as a ubiquitous meta-phenomenon whose transcendence was not deterred by
the body’s physiological entropy.
Shakespeare’s Hamlet was keenly cognizant that the body’s
numinous sphere has an existence not necessarily related to the perturbations
of the physical body or to the known universe. The body’s mystical sphere has a
tangibility associated with arcane perception which belies the processes of the
corporal realm. The ontological status of the numinous body in terms of its
escalation is the principal intent of sagacious Homo sapiens. There is some
likelihood that other intergalactic species likewise are capable of higher
sentient revelry with the energy dynamics of the celestial sphere.
Shamans, hierophants and visionary artists have postulated
that higher hominoid species are robustly inclined to experience the ethereal
metamorphosis of the numinous body where these entities pursue an ecstatic
coalescence with a splendiferous tier of the celestial Elysium sphere. There is
mystical evidence that this arcane predilection represents an actual
metaphysical environmental milieu of the etheric body. Carl Jung was the first
western practitioner to purport that there is a “collective unconscious” where
humans are ardently motivated to pursue edifying ontological genesis or
exhilarating mystical metamorphosis of the etheric body (28). This
meta-phenomenon was articulated in Dr. Shane’s “Light on Shamanism” and the
“Jaguar Queen” (29).
The odyssey to comprehend the ineffable matriculations of
reality from colossal black holes to Dionysian mystical revelry is most
bewildering; and is a Promethean challenge to human consciousness. Shakespeare
writes: “Sith nor the exterior nor the inward man resembles that it was,” can
be a typification of the 21st century human who is experiencing a
deleterious attenuation of the body’s inner and exterior spheres (30). In
Darwinian terms, humans have evolved to be optimally homeostatic with respect
to their physiological status. The contemporary human phenotype is seeking an
antipodal robustness or retrograde stellar exquisiteness.
Shakespeare states the following regarding the ecstasy of
the human spirit: “It is the east and Juliet is the sun!/Arise, fair sun and
kill the envious moon/Who is already sick and pale with grief/That thou her
maid art more fair than she./… …Two of the fair stars in all the heaven,/having
some business, do entreat her eyes/to twinkle in their spheres until they
return” (31). Reality as connoted by humans represents a diverse array of
perceptual spheres as consciousness translocates into the multiple
dimensionality of the body. The peevish narcissistic delusional masquerade
conjured by the modern psyche is the pompous knavery of a foolish psyche.
Anthropomorphic fallaciousness is melted away by scientific and metaphysical
exquisite veracity.
References
1. William Shakespeare, The Complete Works, Alfred Harbage,
Macbeth. Viking Penguin Inc., New York, 1969, p. 1133
2. ibid; p. 133
3. ibid; p. 133
4. James Joyce, Ulysses, Create Space Independent Publishing
Platform, 2013
5. Shakespeare, King Lear, Methuen. New York, 1975. p 170.
6. Dr. Ron Shane, Light on Shamanism, Elysium Arts , 2014,
Amazon.com;
Dr. Ron Shane . Jaguar queen, Elysium Arts, 2015,
amazon.com
7. William Shakespeare, King Lear, op. cit. p. 188
8. William Shakespeare, Timon of Athens. op. cit. p 1166
9. William Shakespeare, Hamlet, Methuen. New York. 1984. p.
381.
10. ibid. p. 382.
11. Shakespeare, Macbeth op. cit. p. 1133.
12. ibid. p. 1133.
13. Shakespeare, Midsummer Night's Dream, page 169.
14. Fredrick Nietzsche, The Birth of Tragedy. Penguin, New
York. 1994.
15. Shakespeare, Macbeth, op. cit. p. 1133.
16. Shakespeare, King Lear, op. cit. p. 188.
17. Shakespeare, Midsummer Night's Dream, op. cit. p. 169.
18. Shakespeare, Hamlet, op. cit. p. 226.
19. ibid. p. 232.
20. Sigmund Freud, Civilization and its Discontents, Rough
Draft Printing, New York, 2013
21. Norman O. Brown, Life Against Death, W. Esleyn
University Press, Middletown, Connecticut, 1959, p. 82.
22. ibid. p.. 82.
23. Dr. Ron Shane, The Re-genesis of Dionysian Revelry:
where art is the ecstatic effulgence of the body's mystical quintessence, 2015,
publication pending.
24. Antonio Damasio, Descartes Era, Penguin Books; New York.
2005.
25. Dr. Ron Shane, The Body’s Confluence with the numinous
essence, 2015, publication pending
26. Shakespeare, Hamlet, op. cit. page 277-280
27. Carl Jung, Archetypes and the Collective Unconscious,
Princeton University Press; 2nd Ed, 1981
28. Dr. Ron Shane, Light on Shamanism, op. cit.
29. Dr. Ron Shane, Jaguar Queen, op. cit.
30. Shakespeare, Hamlet, op. cit. pg. 237
31. William Shakespeare, Romeo and Juliet, Methuen, New
York, 1980, p. 127-128
