The Body’s Confluence with the Numinous Essence:

 

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 21^st 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 21^st 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 20^th 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 19^th 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.

What Do We Really Know Regarding REALITY?

 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 21^st 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; 2^nd 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

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.

Metaphysics of The Holy Trinity

Abstract

Consciousness cannot exist without matter, but for consciousness to flow there needs to be a system in place; organized matter, an assembly of structures which supports the flow of consciousness; governed by a feedback mechanism; but the experience still remains as the hard problem of consciousness. My hypothesis: Access consciousness is present in every cell and grows laterally supporting multicellularity, i.e. access consciousness or sentience is the guiding factor for cell division and growth. Phenomenal consciousness on the other hand triggers cell differentiation, and supports development of organs and its systems e.g. brain; the seat of phenomenal consciousness. Phenomenal consciousness of a being connects with the supernatural; God and Spirit; achieved through higher levels of mediation and spirituality supporting the concept of the Holy Trinity. Death results in collapse of the structures which ceases all forms of consciousness in beings.

Key Words

Access Consciousness, Phenomenal Consciousness, Spirit, God, Being

Introduction

Every being is conscious; connected to the supernatural. A cell grows into a multicellular being; a panpsychist perspective would suggest a variation in consciousness reliant on growth and that which ceases with death. Access and phenomenal consciousness are forms of consciousness that were first proposed by Ned Block, wherein he proposed that phenomenal consciousness is an experience of consciousness, feelings, emotions or qualia while access consciousness is perception of the information that is perceived. This concept was further reiterated by David Chalmers; access consciousness is purely mechanistic or cognitive; that which is measured, while phenomenal consciousness is challenging; known as the hard problem which deals with experience of consciousness or qualia; why do we feel so or experience so?

Based on Block and Chalmers hypothesis, I propose a new hypothesis that blends the two types of consciousness; originating from birth and terminating with death of a being. Access consciousness is present in every cell and grows laterally supporting multicellularity through computations within the cytoskeleton network; access consciousness is the hypothetical guiding factor for cell division and cell growth. Phenomenal consciousness originates with cell differentiation and computes across the microtubules within the differentiating cells that support the development of organs and its systems e.g. brain and the neural tissue; that forms the seat of phenomenal consciousness. Phenomenal consciousness associated with the brain and neural tissue, bonds with the supernatural; God and Spirit and the realization of this experience or qualia transpires only at elevated levels of mediation and spirituality. Death results in collapse of the structures that support the flow, which ceases all forms of consciousness in beings.

Access Consciousness from a different perspective

From a panpsychist view and my hypothesis, access consciousness is a form of consciousness that is present in every living form; unicellular to multicellular beings, and which is supported by the ORCH-OR theory. Based on this theory it can be further hypothesized that consciousness generates and dwells within the cytoskeletal network of a cell. Access consciousness is computed within the cytoskeletal structure as a switching on and off of the microtubular proteins, terminating via collapse of the wave function. A cell is conscious and performs its activities under awareness computed within the cytoskeletal structures of the cell and which spans from microorganisms to humans and therefore is measured in hertz, megahertz and kilohertz. The lateral growth of access consciousness depends on cell division which supports events like building of a microbial colony to the formation of a multicellular being. 

The lateral growth of access consciousness helps in cell growth and cell division, while cell differentiation is supported by the vertical growth of phenomenal consciousness, that supports the formation of organs like the brain; the seat of phenomenal consciousness. The computation of access consciousness within the microtubules of the cells is involuntary and during cell growth and development increases in volume due to an increase in cell volume. In microorganisms, growth in colonies is also supported by the growth in access consciousness, which is a sentient form of response; involuntary response that supports survival. Access consciousness though present throughout the life cycle of a being, does not support cellular differentiation and is only concerned with cell growth and proliferation. 

Growth of Phenomenal Consciousness

Cell differentiation leads to the formation of organs and systems; the nervous system and the brain; the controller or promoter of phenomenal consciousness; experiencing conscious moment. Phenomenal consciousness computes at a higher rate with the growing brain and its cells and therefore can be correlated to neural plasticity. As the brain develops, the neural connectivity increase and so does the ability of the brain to store, memorize and compute phenomenal consciousness within the highly connected cytoskeletal network of the neurons. The limit of phenomenal consciousness therefore depends on the growth of the brain, beyond which the brain utilizes the computed phenomenal consciousness within the tubules to express and emote. Phenomenal consciousness is supported by access consciousness within the neural cells and originates through the computational mechanisms within the protein conformational changes in the tubules which are manned within the domains of space time geometry and wave collapse mechanism. 

Phenomenal consciousness though computed within the brain is connected to a cosmic supernatural state; a state which is arduous to explore. Phenomenal consciousness can be understood through a medium that necessitates perseverance and restraint; that which is beyond the discipline of most beings. Meditation and mind control through spirituality can help attain a state of higher phenomenal consciousness; a point where one encounters qualia. Death terminates and breaks the link between access and phenomenal consciousness where all of consciousness is lost due to the loss of structural features within the cytoskeletal network. The brain is the seat for phenomenal consciousness and ameliorates an organism to perform deeds beyond the imaginary; answers for which are recalcitrant to obtain or seek. Phenomenal consciousness will therefore still remain the hard problem of consciousness, due to its supernatural acquaintances.

Phenomenal Consciousness and the Holy Trinity

Phenomenal consciousness is unified with the supernatural; a being survives by the computation of access consciousness via the cytoskeletal network and connects to God and Spirit by means of phenomenal consciousness computed within the highly connected network of the microtubules in the neurons of the brain, wherein the experience of being conscious can be empathized. The relationship is supernatural and subsists for every being but remains mysterious until death. The flow of consciousness within the brain increases when a link is created between the three states, the being, God and the Spirit, which in Christianity is represented as the Holy Trinity; Father, Son and the Holy Spirit. Meditation and spirituality can enhance the association and hence makes a being aware of the charisma of the Spirit and God, which eventually depends on the growing phenomenal consciousness within the cytoskeletal structures of the brain. 

Holy Trinity can be hypothesised a connection between God, Spirit and being; as we all are sons and daughters of God and therefore should be a part of the Holy Trinity; all beings are connected to God and Spirit by the formation of the Holy Trinity. Holy men and women experience consciousness beyond the imagination of any being, for they sustain the ability to manifest the ability to connect between the different forms of consciousness and the supernatural. The triune relationship fills them with the teachings of God, which over the years has helped them to share God’s teachings with all beings on Earth; as it is written in scriptures, texts, etc. In such a state these beings link their access consciousness and phenomenal consciousness to the supernatural; beyond the imagination of any being and therefore it remains unexplainable.

Conclusion

God connects to all by means of consciousness; phenomenal consciousness gives us the experience; the feelings, emotions or qualia, while access consciousness helps us perceive the information that is perceived. God, Spirit and being are interconnected via the various forms of consciousness that are computed within the cytoskeletal network within the domains of space time geometry that support the hypothetical triune connection of these three states – The Holy Trinity. 

 

Dr. Contzen Pereira

Independent Scholar, Mumbai, India

Corresponding Author. Address: Nandadeep, 302, Tarun Bharat Soc, Chakala, Andheri (East), Mumbai 400 099, India. Tel: +919819642456, +912266750530 Email Address: contzen@rediffmail.com, contzen@gmail.com