Our Brain Holds the Key to Our Connection with Extra-Terrestrial Intelligence

Our Brain Holds the Key to Our Connection with Extra-Terrestrial Intelligence

There has often been a conflict in two philosophies of life- The East- with its over emphasis on religion asks us to live a pious life so that we can have a less painful afterlife while the West –with its overemphasis on science, reasoning and consciousness asks us to live our life the way we choose to with complete disregard for an afterlife. One believes in death as “the irreversible cessation of all vital functions especially as indicated by permanent stoppage of the heart, respiration, and brain activity: the end of life”, the other believes in continuation of soul.

In all ancient cultures and even in all the tribal cultures all around the world, death is looked upon as a part of an ongoing process- it is just a stage in the journey of soul.

Modern science has only recently woke up to the fact that it does not completely know the functions and mechanisms of human brain and human body.

It seems that “god” (extra-terrestrial intelligent species) made humans in their mirror form. And surprisingly, with serious effort, a person can break the barrier of body and material consciousness. Dimethyltryptamine (DMT) is a psychedelic compound that resembles the basic structure of neurotransmitters. When ingested, DMT is able to cross the human blood-brain-barrier, allowing it to act as a powerful hallucinogenic drug that dramatically affects human consciousness. Those who have taken DMT speak of similar experiences- of meeting or seeing spiritual and/or alien spirits.

The best examples of such encounters are found in Shamanism practised by Amerindian tribes of Amazon basin. Out of millions of plants, only a few plants in Amazon produce DMT. The brew prepared from such plants is called Ayahuasca- Aya- meaning “soul” and Waska meaning ‘liana” essentially- “ liana of the dead or spirit liana.

First “miracle” – DMT is produced in human body although its function is unknown to scientists. Is it the key to unlock the barrier and meet our true ancestors coded inside our body just like we do for our robots now. Many indigenous people claim that the name of the plant that could produce DMT which can be utilised by our bodies without the enzimes breaking it down- was given to them by spirits of the plant itself in “dream time” usually the days of origin of that tribe.

Second “miracle” – Irrespective of who drinks the brew, the experience is similar- hallucinations about god like beings, intelligent spirits and most important of all- spirit of Ayahuasca- a sort Supreme Mother. Such hallucination causes a reality switch in the person. That is why ayahuasca has been used to cure drug addiction, mental diseases by the shamans from ancient time.

Third “miracle”- Brain is the key to our connection with these true ancestors- It seems that our near death experiences alter our personality. Those who have near death experience become more altruistic, less materialistic and more loving. Such change in personality happen in relation to what is needed for an all-round growth of individual- So who determines this change? The brain, according to science is dead for the 10 -15 minutes. So where does the body and brain get this signal to change? Considering the aftereffects, the near-death phenomenon seems to stimulate the brain hemisphere that was not previously dominant. There is also an observable movement in the brain, structurally, toward data clustering and creative invention - as if the person was developing a more synergistic type of neutral network –involving the brain as a whole and not just as two separate hemispheres-.There is now established historical evidence that many people who have contributed significantly to the betterment of our society had near death experience- Abraham Lincoln, Albert Einstein, Queen Elizabeth I..

Scientists are now working to find the importance and behaviour of particles that could have momentum and energy but no mass- ie our souls. Photon particles can be a case in point.

Till we find irreversible proof from science, let us believe that our true ancestors gave us all the power to do good, heal the earth and do wonders and miracles. We have ruined that blessing with our doggedness and our faith in our invincibility. Let us rewind the track of progress just a little and give Earth little breathing space.  

Read more at-

http://www.youtube.com/watch?v=s42vuf0ahU8- Graham Hancock- The war on consciousness- TED Talk.

http://en.wikipedia.org/wiki/Dimethyltryptamine

http://dreamherbs.com/helpful-articles/stories-of-near-death-experiences/

http://www.dailyom.com/library/000/002/000002527.html

http://www.dailyom.com/library/000/002/000002527.html

Democracy and Pakistan

From 1947 to 1951, Pakistan as a fledgling nation did not run on the basis of a constitution. Government of India Act-1935 was the sole document that served the purpose of the constitution. After nine years the first legal constitution arrived in 1956. However the sanctity of this document proved short-lived. It was abrogated in 1958. This began the practice of accepting the intrusion of Armed Forces personnel in active politics in Pakistan. Iskander Mirza became the president with the support of General Muhammad Ayub Khan, Commander-in-Chief of the armed forces, who was named chief martial-law administrator. General Ayub Khan subsequently forced him to resign and became the president himself. When Zulfikar Ali Bhutto started the movement against Ayub Khan, there happened again a breach of faith in constitution. Ayub Khan resigned and transferred the power to Chief of Army- General Yahya Khan instead of following the rule of Constitution.This also shows that constitution of Pakistan has never earned the respect that a nation should owe to this ultimate endorsement of modern democratic philosophy. It was no wonder that Yahya Khan assumed the Presidency hereafter.  In 1973 the National Assembly adopted the country's fifth constitution. In 1977, the army Chief of Staff, General Muhammad Zia Ul-Haq, imposed another military regime. The Supreme Court of Pakistan sanctioned General Zia’s overthrowing of Bhutto government on grounds of necessity. This also set the precedence since now instead of being just a one time political event, the country accepted that whenever required, armed forces can become part of decision making process in the administration of the country overthrowing the legitimate avenues established in the constitution. When in later years, direct intervention of Armed Forces in governance was curbed in accordance with the constitution, General Karamat adopted an arm twisting tactic and resigned from the post of Army Chief. General Musharraf took over and imposed another decade of military regime in Pakistan. However he learnt fast from his predecessors. This time, he validated his dictatorship under the ruse of a referendum and got himself the Presidency through election-thus legitimizing his rule.

It can be thus concluded, that democracy in Pakistan has always been subservient to Army. It may be questioned that why do people allow the army personnel to interfere and later on usurp the power. The answer lies in the social makeup of the country and the state of economy.

In 1985 when election was held under General Zia tribal leaders were 157 in number in National Assembly. Businessmen accounted for 54 elected members. Industry was dominated by a few families and private ownership. Largely using their own resources, they accounted for the major part of investment and ownership in manufacturing during the first two decades after independence. Hence it is obvious that they would want someone in power to help further their individual profits. Whenever, anyone has tried to go against these handful of wealthy class of landlords and industrialists, they have ousted him. Case in point would be Mr. Bhutto’s administration. When Zulfikar ali Bhutto continued with his economic reforms, nationalization and limiting the power of Armed Forces, he incurred the wrath of these people which eventually led to his downfall.

 Sindhis and Punjabis have always dominated the political forefront in Pakistan. Whenever a political leader emerges in Pakistan his first campaign revolves around his ancestral home and biradari. Association and identification with a clan gives the popular endorsement to his views. In this, Pakistan is quite similar to Lebanon and other Middle Eastern nation states where national identity comes second to clan allegiance. This nature of politics is also a feature of any country where literacy level is low. According to UNESCO the education scenario in Pakistan is grim. Independent sources and educational experts place the overall literacy rate at 26 per cent and the rate for girls and women at 12 per cent. The situation is more alarming in rural areas. The significant spillover effect of such low literacy is reflected in political democracy of the country. A higher literacy rate would involve more people in the decision making process and would raise the economic status. Right now it is a vicious cycle of illiteracy, poverty, unemployment, lack of cohesion and national integrity. Corruption thus colludes the ideals and ambitions of people empowered to change the course of the country. At present growth rate stands at only 3.67. On the other hand, population growth rate is a staggering 34% between 2001 and 2011. Unless literacy and population control measures are adopted stringently, the economic benefits would be lost. Critics might say that this growth is due to the influx of refugees in the last decade. However the total fertility rate is highest in Pakistan- at 3.2 it is higher than India or Bangladesh.

So the challenges for the leading political parties in upcoming election are many- fighting corruption and terrorism, reviving the economy, establishing peaceful democracy and all its ministrations and increasing the literacy rate and standard of living.

Educationists who inspire me

Jiddu Krishnamurti was born on 11 May 1895 in Madanapalle, a small town in south India. He was  adopted in his youth by Dr Annie Besant, then president of the Theosophical Society. Dr Besant and others proclaimed that Krishnamurti was to be a world teacher. In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work. From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in mankind.

Jiddu Krishnamurti’s ideals on education have been controversial, to say the least. Even now with our visions of liberal education, his ideas spark debates. Some say the ideas are impractical; some argue that they cannot be practiced in a world where a student has to succeed- and by success we obviously mean material gains, power and position.

Our views of education need to be realigned to understand Krishnamurti’s philosophy. In the present formal system of education, his ideas seem impractical. He talks about a complete harmony between an individual and the society. His views on society is similar to what was said in our Upanishads-

“Samaniba Akutih Samana Hrudayani chah;

Samanamastu Vo Manoah Yathavah Susahasti” 

“The purpose of all of you; let be one; let your hearts be one; let your minds be one, by means of which all of you could be one in all respects.” 

According to Krishnamurti, the purpose of education is to bring about freedom, the flowering of goodness, that in itself shall transform the society for better.

The freedom that he speaks of is, of course, spiritual rather than political. And he says that it is the duty of the schools to nurture this freedom among the children.

He insists that schools have special places for silence- where the students can know their thoughts- not just religious chanting of mantras and meditation. The silence he speaks of is a dialogue between the subconscious mind and the conscious mind.

Krishnamurti says in his diary-

“It’s(the brain) the centre of remembrance, the past; it’s the storehouse of experience and knowledge, tradition. So it’s limited, conditioned. Its activities are planned, thought out, reasoned, but it functions in limitation, in space-time. So it cannot formulate or understand that which the total, the whole, the complete is. The complete, the whole is the mind.”

This experience of life in its totality can be complete when one experiences the nature’s beauty- because there is no logical thought, nor purpose in its majesty. It is not by accident that the schools founded by him are away from the cities, in natural surroundings. Beauty to him brings about the sensitivity that he considers essential in human nature. The natural surrounding, the beauty of a tiny flower by the road speaks about the glory and majesty of harmony and selflessness.

“From this sensitivity for the whole of existence springs goodness, love;”Krishnamurti 1964)

Lastly, Krishnamurti speaks about the nature and duty of educators. They are central in his philosophy of education; in creating a space for the child to know himself, the teachers create that positive energy that drives the process of self-knowing and self- learning forward. And thus the society at large embraces the goodness and transforms itself for the better.

In 1901, someone in Bengal desired the same for children- freedom to express thoughts and follow the path to self-knowledge. In 1921 his ideals on education manifested in Vishva Bharati University. Rabindranath Tagore had similar views about freedom- like Krishnamurti he believed that nature is the ultimate teacher. Nearness to nature in all its resplendent would lead the students to freedom of heart; this then would manifest itself in his intellect and lastly it will evolve the free will so often spoken about by Rousseau.

There is another similarity between Krishnamurti and Tagore’s ideals on education. Both of them placed profound importance on art and creative pursuits for developing sensitivity in children. There is this famous story- It goes like this- Children at Patha bhavan  used to pick flowers from trees. In doing so they would often break the branches. So Gurudev told them that they were hurting the trees and advised them to take permission from the trees before plucking the flowers. Do you imagine that the children stopped? They kept on plucking the flowers-only from now on they peeped inside Tagore’s room and say that they had already taken permission from the trees.

At Patha Bhaban the children sat on hand-woven mats beneath the trees, which they were allowed to climb and run beneath, between the classes.

Amartya Sen, a Nobel Laureate himself and a former student of Patha Bhavan, writes that at Santiniketan, the emphasis was on “self-motivation rather than on discipline, and on fostering intellectual curiosity rather than competitive excellence.” 

The philosophy of education envisaged by both these educationists is more relevant today than it was before. We need the harmony of soul and nature, of hand and mind and of teacher and taught. We cannot just add these ideas into an otherwise mechanical system of schooling and advertise ourselves as “unique”. That would never work and as always we shall blame that the ideas were impractical to start with.

But if we take a pause from churning out  toppers rankers and IIT-ians and start paying attention to make the students lifelong learners, it would be these ideas that would show us the path to success and an enriched humanity.