welcome to post-legal america

TomDispatch | Is the Libyan war legal? Was Bin Laden’s killing legal? Is it legal for the president of the United States to target an American citizen for assassination? Were those “enhanced interrogation techniques” legal? These are all questions raised in recent weeks. Each seems to call out for debate, for answers. Or does it?

Now, you couldn’t call me a legal scholar. I’ve never set foot inside a law school, and in 66 years only made it onto a single jury (dismissed before trial when the civil suit was settled out of court). Still, I feel at least as capable as any constitutional law professor of answering such questions.

My answer is this: they are irrelevant. Think of them as twentieth-century questions that don't begin to come to grips with twenty-first century American realities. In fact, think of them, and the very idea of a nation based on the rule of law, as a reflection of nostalgia for, or sentimentality about, a long-lost republic. At least in terms of what used to be called “foreign policy,” and more recently “national security,” the United States is now a post-legal society. (And you could certainly include in this mix the too-big-to-jail financial and corporate elite.)

It’s easy enough to explain what I mean. If, in a country theoretically organized under the rule of law, wrongdoers are never brought to justice and nobody is held accountable for possibly serious crimes, then you don’t have to be a constitutional law professor to know that its citizens actually exist in a post-legal state. If so, “Is it legal?” is the wrong question to be asking, even if we have yet to discover the right one.

rep. roscoe bartlett says "hide'ya kids, hide'ya wife"

Video - Rep. Roscoe Bartlett says you should get you and your family out of major cities.

bitcoin vs. central bankers

Video - Jon Matonis talks about BitCoin. A method of paying each other which does not rely on your currency being smashed by the devaluations and printing of central banks and politicians.

BitcoinNews | Max interviews guest Jon Matonis who introduces Bitcoin to the RT audience.

“Overall though, I do think the exchangers are the weakest link in the chain”.

“On the government level I think what this is going to actually lead to is a move and a shift away from the model of taxing income and I think you’re going to start to see governments move towards some type of consumption-based tax or headcount-type tax and the reason is because the income levels of individuals are going to become more and more difficult to ascertain”

“I believe digital cash will do to legal tender what BitTorrents did to copyrights”. Fist tap Dale.

punk...,

paulchefurka | Once I understood and accepted that the disintegration of our civilization is already underway, I spent a number of years trying to get people to change their beliefs and their behaviour. I felt that if they made the changes I was proposing they could make a "good" outcome more likely. I was disappointed when my exhortations and hectoring fell on mostly deaf ears - whenever I wasn't just preaching to the choir, that is. It was Cassandra's dilemma too.

The more I tried to promote change, however, the more I suffered. But the suffering didn't spring simply from the pain of disappointment. It went much deeper than that, and eventually precipitated my Dark Night of the Soul. The Buddha was right when he taught that all suffering springs from attachment. In my case the attachment was to a particular outcome - my vision of a sustainable, just, ecologically conscious society that made room for all living things on the planet, not just our relatives and friends. When that outcome was thwarted through public indifference and even hostility, I suffered mightily.

Fortunately, I went through a transformation about three years ago. The shift was complete enough that it enabled me to detach from outcomes while still remaining committed to the awareness of what's going on. At the same time I adopted the position that this reality is co-created by all its participants, and that at some level the nature of reality and our individual roles in it have been consciously chosen by us all. At that point, I realized that I had been working at cross purposes to the reality that was unfolding. The ongoing transformation, even if it becomes a collapse of civilization, is not meant to be stopped. Rather, it is the vessel within which our conscious awareness is being nurtured, developed and annealed. This leads to the rather uncomfortable conclusion that the collapse is not to be lamented or prevented, but rather to be celebrated and engaged. It will come as no surprise to those on similar journeys that when I surrendered to this understanding, my suffering ceased.

From that perspective, I decided that the most useful thing I can do - something that is aligned with the point of the exercise rather than in opposition to it - is simply to contribute my little bits of awareness to the field. I try to do it without expectation or attachment, without trying to elicit a particular response or outcome. Just put the awareness out there. Those who aren't ready for it yet will ignore or reject it, those who don't yet see it but are ready may awaken a bit more, those who are already aware may find some fresh nuance to play with. Whatever role my observations and discussions play in the unfoldment is the part they are meant to play. This is what I call "vocal witnessing".

I still care very deeply about what's happening, but I now remain relatively unattached to how it might unfold in the future. As a result I avoid talking about solutions as much as possible, largely because I don't think there are any - at least at the level most people think of "solutions" (like new policies or new technologies) The point of all this apparently catastrophic unfoldment is not for us to "solve the problem", but for for us to wake up.

I agree completely with the writer Charles Eisenstein ("The Ascent of Humanity") and other observers - we do not have a soluble problem, we have an insoluble predicament. Because of that, our most useful response will be at right angles to the problem space. That means that the door out of this mess isn't going to be opened by a new version of our old ways (new legislation, clean energy and more recycling) although that will play a role. The real doorway out will be found by shifting into a completely new way of being - the revolution of consciousness that so many of us know in our bones is just around the corner.

These days I'm putting all my chips on abetting that r/evolution of human consciousness, by acting as a vocal witness to the unfolding collapse.

fighting a system designed to never put nature first

Alternet | It takes thousands of years for individual drops of rain to maneuver through silent passages and gently accumulate into underground aquifers. Purified and enriched over the millennia by mineral deposits deep in the earth, groundwater is the sacred lifeblood of local watersheds upon which all life -- including human communities -- depend. Yet it takes no time at all to destroy this delicate balance. In fact, all it takes is a simple piece of paper.

Steeped in colonial history, Nottingham, New Hampshire, could be a picture postcard of quaint village life in New England. Yet in 2001, this tiny rural village of 4,000 residents became the poster child for too familiar "site-fights" between small towns seeking to protect local water and large multinational corporations seeking to extract it. It was then that the USA Springs Corporation applied to the state for a permit to extract more than 400,000 gallons of water a day from Nottingham's local aquifer to bottle and sell overseas.

Corporate water withdrawals -- siphoning off hundreds of thousands of gallons a day from local aquifers -- impact both surface and groundwater resources. They deplete drinking water and can contaminate aquifers and wells. In addition, withdrawals dry up streams, wetlands, and rivers, as well as reduce lake levels, damaging habitat and harming wildlife.

For seven years the community of Nottingham came together to stop their water from being mined. Upon discovering that our own laws forbid communities from saying "no" to the wide array of dirty, destructive and unwanted practices allowed by law, they attempted to protect their local groundwater using all the tools available under the law. They did everything "right" by traditional, conventional environmental activism. They lobbied their state legislature, petitioned their government, testified at hearings, protested, rallied, educated and organized their neighbors and filed lawsuits. But as is so often the case, it just wasn't enough.

When the people of Nottingham beseeched their state environmental agency, the New Hampshire Department of Environmental Services, to take effective action and protect the aquifer, their requests went unmet. Instead of helping them protect their water, the agency was in fact responsible for issuing permits to the corporation to take it.

Is the system broken or working perfectly?

The experience of Nottingham is shared by thousands of communities across the United States and around the world that discover that their government officials and agencies -- ostensibly in place to protect them -- are, in practice, serving other interests.

The question that the people of Nottingham were forced to ask is, "why?" Why are corporations allowed to override community concerns and put destructive projects in our midst? Why do our environmental laws and regulations, rather than put in place protections for the environment, instead seem to be written to exploit it? And why is our government helping a corporation to extract water from a community and sell it for profit, when the impacts from such projects are so significant?

These are the questions that people and communities find themselves asking when they face the threat of water extraction, mining, drilling, or a range of other activities. Based on the assumption that environmental legislation was in earnest set up to protect Nature, much of our environmental activism has logically been spent trying to "fix" what appears broken; seeking to improve the types of laws and regulations that Nottingham ran into.

24 more hours to help end the war on drugs

AVAAZ | Amazing! In just a few days, we blew past our goal of 500,000 voices calling for an end to the war on drugs. Our message will be hand-delivered to world leaders on Thursday, June 2 at a press conference in New York and to the UN Secretary-General on Friday, June 3. The event will feature a live counter of petition signatures, so every one of us counts -- let's keep spreading the word and building this campaign!

In 24 hours, we could finally see the beginning of the end of the ‘war on drugs’. This expensive war has completely failed to curb the plague of drug addiction, while costing countless lives, devastating communities, and funneling trillions of dollars into violent organized crime networks.

Experts all agree that the most sensible policy is to regulate, but politicians are afraid to touch the issue. In 72 hours, a global commission including former heads of state and foreign policy chiefs of the UN, EU, US, Brazil, Mexico and more will break the taboo and publicly call for new approaches including decriminalization and regulation of drugs.

This could be a once-in-a-generation tipping-point moment -- if enough of us call for an end to this madness. Politicians say they understand that the war on drugs has failed, but claim the public isn't ready for an alternative. Let's show them we not only accept a sane and humane policy -- we demand it. Sign the petition and share with everyone -- when we reach 1/2 million, it will be personally delivered to world leaders by the global commission.

For 50 years current drug policies have failed everyone, everywhere but public debate is stuck in the mud of fear and misinformation. Everyone, even the UN Office on Drugs and Crime which is responsible for enforcing this approach agrees -- deploying militaries and police to burn drug farms, hunting down traffickers, and imprisoning dealers and addicts – is an expensive mistake. And with massive human cost -- from Afghanistan, to Mexico, to the USA the illegal drug trade is destroying countries around the world, while addiction, overdose deaths, and HIV/AIDS infections continue to rise.

Meanwhile, countries with less-harsh enforcement -- like Switzerland, Portugal, the Netherlands, and Australia -- have not seen the explosion in drug use that proponents of the drug war have darkly predicted. Instead, they have seen significant reductions in drug-related crime, addiction and deaths, and are able to focus squarely on dismantling criminal empires.

Powerful lobbies still stand in the way of change, including military, law enforcement, and prison departments whose budgets are at stake. And politicians fear that voters will throw them out of office if they support alternative approaches, as they will appear weak on law and order. But many former drug Ministers and Heads of State have come out in favour of reform since leaving office, and polls show that citizens across the world know the current approach is a catastrophe. Momentum is gathering towards new improved policies, particularly in regions that are ravaged by the drug trade.

If we can create a worldwide outcry in the next 72 hours to support the bold calls of the Global Commission on Drug Policy, we can overpower the stale excuses for the status quo. Our voices hold the key to change -- Sign the petition and spread the word.

spooks pinning down and describing themselves

Video - Michael Jackson Man in the Mirror

Guardian | We now know that Wordsworth's idea of a writer being detached from the world, wrapped up in thoughts about nature and the imagination, was indeed ideological – as he warned us:

"The world is too much with us; late and soon,
Getting and spending, we lay waste our powers.
Little we see in Nature that is ours."

So, straight away, our US allies can label early Wordsworth an anti-bourgeois subversive – someone who will need to be watched.

But what of Shakespeare? He poses the problem that we can never know for certain that this is Shakespeare talking or one of his many characters through whom he speaks: "Whether 'tis nobler in the mind to suffer/The slings and arrows of outrageous fortune ..." This is dense stuff: a cast of thought has to compress our interactions and outcome into one notion: "fortune", which then has to be personified into a form that can "behave" or have appurtenances, as in this case "slings and arrows". Aha, militaristic metaphor! Fortune is armed and aggressive. Clearly, Hamlet is a potential terrorist. And indeed he was. Or tried rather ineffectually to be. But the writer who conjured him up? Probably not.

In that tiny section of Hamlet's soliloquy, is what we might call a hidden metaphor: "nobler". Linguists have noticed that across the history of language some words start out as obvious, conscious metaphors and then slowly embed themselves in our daily usage in such a way that we're no longer aware that they are metaphors. Some extrapolate that even further to suggest that virtually all language is metaphorical. Behaving "nobly" is wrapped up one way or another with the position of being a "noble" (a highly ideological view) but, over time, moves free of that attachment. The word "window" meant in its original Scandinavian, "wind-eye" – a figurative view of the hole in the side of a hut through which the wind blew in and a person could look out. Excavating the original meanings in the Old English, Latin and Greek origins to modern English words often brings up such lost metaphors. Will the spooks be looking this deeply? Probably not.

Glancing over the words I've used, you will see many metaphors and some hidden: "further", "deeply" "daily". We often use space-and-time words with little regard for whether we really mean it. If I say, "far be it for me to ..." there isn't anything "far" about it. I don't really mean "daily usage". The word "day" has been enlisted by our metaphorising brains to mean anything regular or continuous. Working harder to understand something really doesn't take me anywhere "deeper'. Perhaps the spooks would spot in me here a dangerous attitude to the truth: someone who has rejected the principles of empirically proven knowledge.

And what of grammar? Can that be metaphorical? In Germanic languages we use the word "have" semantically to mean "possess" and grammatically to signify the past: "I have eaten ..." "Aha," cries our US agent, "bourgeois acquisitiveness is embedded metaphorically at a sub-conscious level even into our understanding of how time passes. Good. Greed is good. Good."

Those of us of a certain age were inducted into this discourse with an inspiring, frustrating book, William Empson's Seven Types of Ambiguity. The ever more windingly we wandered around Andrew Marvell's garden, the more some of us realised we were in fact wandering around Empson's mind. And this will be the spooks' main problem. The more they pin down and describe a metaphor, the more they will find that they have pinned down and described themselves.

for anarchist, details of life as an FBI target

NYTimes | A fat sheaf of F.B.I. reports meticulously details the surveillance that counterterrorism agents directed at the one-story house in East Austin. For at least three years, they traced the license plates of cars parked out front, recorded the comings and goings of residents and guests and, in one case, speculated about a suspicious flat object spread out across the driveway.

“The content could not be determined from the street,” an agent observing from his car reported one day in 2005. “It had a large number of multi-colored blocks, with figures and/or lettering,” the report said, and “may be a sign that is to be used in an upcoming protest.”

Actually, the item in question was more mundane.

“It was a quilt,” said Scott Crow, marveling over the papers at the dining table of his ramshackle home, where he lives with his wife, a housemate and a backyard menagerie that includes two goats, a dozen chickens and a turkey. “For a kids’ after-school program.”

Mr. Crow, 44, a self-described anarchist and veteran organizer of anticorporate demonstrations, is among dozens of political activists across the country known to have come under scrutiny from the F.B.I.’s increased counterterrorism operations since the attacks of Sept. 11, 2001.

Other targets of bureau surveillance, which has been criticized by civil liberties groups and mildly faulted by the Justice Department’s inspector general, have included antiwar activists in Pittsburgh, animal rights advocates in Virginia and liberal Roman Catholics in Nebraska. When such investigations produce no criminal charges, their methods rarely come to light publicly.

But Mr. Crow, a lanky Texas native who works at a recycling center, is one of several Austin activists who asked the F.B.I. for their files, citing the Freedom of Information Act. The 440 heavily-redacted pages he received, many bearing the rubric “Domestic Terrorism,” provide a revealing window on the efforts of the bureau, backed by other federal, state and local police agencies, to keep an eye on people it deems dangerous.

In the case of Mr. Crow, who has been arrested a dozen times during demonstrations but has never been convicted of anything more serious than trespassing, the bureau wielded an impressive array of tools, the documents show.

The agents watched from their cars for hours at a time — Mr. Crow recalls one regular as “a fat guy in an S.U.V. with the engine running and the air-conditioning on” — and watched gatherings at a bookstore and cafe. For round-the-clock coverage, they attached a video camera to the phone pole across from his house on New York Avenue.

They tracked Mr. Crow’s phone calls and e-mails and combed through his trash, identifying his bank and mortgage companies, which appear to have been served with subpoenas. They visited gun stores where he shopped for a rifle, noting dryly in one document that a vegan animal rights advocate like Mr. Crow made an unlikely hunter. (He says the weapon was for self-defense in a marginal neighborhood.)

They asked the Internal Revenue Service to examine his tax returns, but backed off after an I.R.S. employee suggested that Mr. Crow’s modest earnings would not impress a jury even if his returns were flawed. (He earns $32,000 a year at Ecology Action of Texas, he said.)

They infiltrated political meetings with undercover police officers and informers. Mr. Crow counts five supposed fellow activists who were reporting to the F.B.I.

Mr. Crow seems alternately astonished, angered and flattered by the government’s attention. “I’ve had times of intense paranoia,” he said, especially when he discovered that some trusted allies were actually spies.

“But first, it makes me laugh,” he said. “It’s just a big farce that the government’s created such paper tigers. Al Qaeda and real terrorists are hard to find. We’re easy to find. It’s outrageous that they would spend so much money surveilling civil activists, and anarchists in particular, and equating our actions with Al Qaeda.” Fist tap Nana.

leading world politicians urge 'paradigm shift' on drugs policy

Guardian | Former presidents, prime ministers, eminent economists and leading members of the business community will unite behind a call for a shift in global drug policy. The Global Commission on Drug Policy will host a press conference at the Waldorf Astoria hotel in New York to launch a report that describes the drug war as a failure and calls for a "paradigm shift" in approaching the issue.

Those backing the call include Ernesto Zedillo, former president of Mexico; George Papandreou, former prime minister of Greece; César Gaviria, former president of Colombia; Kofi Annan, former UN secretary general; Fernando Henrique Cardoso, former president of Brazil; George Shultz, former US secretary of state; Javier Solana, former EU high representative; Virgin tycoon Richard Branson; and Paul Volcker, former chairman of the US Federal Reserve.

The commission will call for drug policy to move from being focused on criminal justice towards a public health approach. The global advocacy organisation Avaaz, which has nine million members, will present a petition in support of the commission's recommendations to UN secretary general Ban Ki-moon.

The commission is the most distinguished group to call for such far-reaching changes in the way society deals with illicit drugs. Danny Kushlick, head of external affairs at Transform, the drug policy foundation that has consultative status with the UN, said current events, such as the cartel-related violence in Mexico, President Barack Obama's comments that it was "perfectly legitimate" to question whether the war on drugs was working, and the wider global economic crisis, had given calls for a comprehensive overhaul of the world's drugs policy a fresh impetus.

the man-child born of a virgin

 

Video - John Marco Allegro in an interview with Van Kooten & De Bie. 

 

TSMATC | Describing the growth of the mushroom ( boletos), Pliny says: “the earth produces first a ‘womb’ (vulva) . . . and afterwards (the mushroom) itself inside the womb, like a yolk inside the egg; and the baby mushroom is just as fond of eating its coat as is the chicken. The coat cracks when (the mushroom) first forms; presently, as it gets bigger, the coat is absorbed into the body of the footstalk (pediculi) . . . at first it is flimsier than froth, then it grows substantial like parchment, and then the mushroom. • is born. 1 More prosaically, perhaps, the process is thus described by a modern mycologist: “In the genus Amanita a membrane surrounds the young fungus. In addition to this wrapper or volva there is another membrane, stretching from the margin of the cap and joined to the stem, as in the mushroom. Thus it is as if the “button stage” were surrounded by an outer skin. As the fungus develops this is torn apart. If its texture is sufficiently tenacious to hold it together, it is left as a cup at the base of the stem . . . With growth the membrane covering the gills tears and is left as a ring on the stem.” Of the Amanita phalloides, the writer adds: “Before the volva breaks the fungus looks somewhat like a pigeon’s egg half-buried, or like a small phallus ‘egg’. It is common in glades in woods and adjoining pastures after the first summer rains, and continues through early autumn.”2 It was the fertilization of the “womb” that most puzzled the ancients, and remained a mystery until the end of the last century. To Pliny the fungus had to be reckoned as one of the “greatest of the marvels of nature”, since it “belonged to a class of things that spring up spontaneously and cannot be grown from seed”.3 It was surely “among the most wonderful of all things” in that it could “spring up and live without a root”.4 Until the invention of the microscope the function of the spore, produced by each fungus in its millions, could not be appreciated. The mushroom has, indeed, no seed in the accepted sense, germinating and giving out a root and later a stem apex with or without seed leaves. The walls of each minute spore extrude to form thread-like tubes which branch further until all mass together to form the spongy flesh of the fungus. The result is neither animal nor vegetable, and the mystery of its proper classification persisted until relatively modern times. Thus a sixteenth-century naturalist wrote: “They are a sort of intermediate existence between plants and inanimate nature. In this respect fungi resemble zoophytes, which are intermediate between plants and animals.”5 One explanation for the creation of the mushroom without apparent seed was that the “womb” had been fertilized by thunder, since it was commonly observed that the fungi appeared after thunderstorms. Thus one name given them was Ceraunion, from the Greek keraunios, “thunderbolt”. Another was the Greek hudnon, probably derived from Sumerian *UD_NUN, “storm—seeded”.6 It was thus uniquely-begotten. The normal process of fructification had been by-passed. The seed had not fallen from some previous plant, to be nurtured by the earth until in turn it produced a root and stalk. The god had “spoken” and his creative “word” had been carried to earth by the storm-wind, angelic messenger of heaven, and been implanted directly into the volva. The baby that resulted from this divine union was thus the “Son of God”, more truly representative of its heavenly father than any other form of plant or animal life. Here, in the tiny mushroom, was God manifest, the “Jesus” born of the Virgin “the image of the invisible God, the first-born of all creation • . in him all the fullness of God was pleased to dwell . . .“ (Col I:15ff.). The phallic form of the mushroom matched precisely that of his father, whom the Sumerians called ISKUR, “Mighty Penis”, the Semites Adad, or Hadad, “Big—father”, the Greeks Patër-Zeus, and the Romans Jupiter, “Father-god”.7 To see the mushroom was to see the Father, as in Jesus the uncomprehending Philip was urged to look for God: “He who has seen me has seen the Father. . . Do you not believe that I am in the Father and the Father in me?” (John 14:9ff.). Even the detutns recognized him as “the Holy One of God” (Mark 1:24), and it was as “the Holy Plant” that the sacred fungus came to be known throughout the ancient world. The slimy juice of the mushroom which, in some phalloidic species, spills over the “glans” and clown the stem, seemed to the ancients like the viscous exudation of the genital organs prior to coitus and the seminal discharge at orgasm. The Hebrew word for “smooth, slimy” derives from a Sumerian phrase meaning “semen running to waste”,8 and figures in a number of biblical allusions to the mushroom.9 It was otherwise known as “spittle”, and Job asks if there is any taste in the “spittle of the mushroom” (as we should now read the name of that plant) (Job 6:6).10 To have “spittle in the mouth” was a euphemism in the Jewish Talmud for “semen in the vagina”, ll and the close relationship between the two fluids resulted in the very widespread belief that spittle had strong curative and prophylactic properties. Thus, as human semen was a cure for scorpion stings, according to Pliny,12 spittle was a repellent to snakes and an antidote to snake venom.13 Jesus is pictured making a clay poultice to lay over the eyes of the man born blind (John 9:6), mixing his spittle with dust, as Pliny reports that saliva used each morning as an eye ointment cured ophthalmia.14 Rain, the semen of the god, was spurted forth from the divine penis at his thunderous orgasm in the heavens, and was borne as “spittle” from the lips of the glans to earth on the storm wind.15 It was a unique concentration of this powerful spermatozoa in the juice of the “Holy Plant” that the Magi believed would give anyone anointed with it amazing power. They could “obtain every wish, banish fevers, and cure all diseases without exception”.16 So the Christian, the “smeared or anointed one”, received "knowledge of all things” by his “anointing from the Holy One” (I John 2:20). Thereafter he had need of no other teacher and remained for evermore endowed with all knowledge (v. 27). Whatever the full ingredients of the Christian unction may have been, they would certainly have included the aromatic gums and spices of the traditional Israelite anointing oil: myrrh, aromatic cane, cinnamon, and cassia, all representing the powerful semen of the god. Under certain enclosed conditions, a mixture of these substances rubbed on the skin could produce the kind of intoxicating belief in self-omniscience referred to in the New Testament. Furthermore, the atmosphere of the oracular chamber would be charged with reek of sacred incense consisting of “sweet spices, stacte, and onycha, and galbanum, sweet spices with pure frankincense . . .“ (Exod 30:34), giving the kind of overpowering hypnotic effect referred to by an early Christian writer when he speaks of “the frenzy of a lying soothsayer” as a “mere intoxication produced by the reeking fumes of sacrifice”.17 That these ingredients formed only part of the sacred incense formula is well known. Josephus says there were thirteen elements,18 and the Talmud names eleven, plus salt, and a secret “herb” which was added to make the smoke rise in a vertical column before spreading outwards at the top.19 With the characteristic shape of the mushroom in mind, we can hazard a fair guess now at this secret ingredient. Knowledge and healing were two aspects of the same life-force. If to be rubbed with the “Holy Plant” was to receive divine knowledge, it was also to be cured of every sickness. James suggests that anyone of the Christian community who was sick should call the elders to anoint him with oil in the name of Jesus (Jas 5:14). The Twelve are sent out among their fellow-men casting out demons and anointing the sick with oil (Mark 6:13). Healing by unction persisted in the Church until the twelfth century,20 and the anointing of the dying, the so-called “extreme unction” has persisted in the Roman Catholic Church to this day.21 The principle behind this practice remains the same: the god’s “seed—of— life”, semen, found in spring or rain water, in the sap or resins of plants and trees, and above all in the slimy mucus of the mushroom imparts life to the ailing or the dead.

who was jesus?

Video - Jesus/Yehoshua/Joshua: "The Teacher of Righteousness" an Essene Healer crucified in 88 BCE

JohnAllegro.org | John Marco Allegro (born in London 17 February 1923, died 17 February 1988) was a freethinker who challenged orthodox views on the Dead Sea Scrolls, the Bible and the history of religion.

After service in the Royal Navy during World War II, Allegro started to train for the Methodist ministry but transferred to a degree in Oriental Studies at the University of Manchester. In 1953 he was invited to become the first British representative on the international team working on the recently discovered Dead Sea Scrolls in Jordan. The following year he was appointed assistant lecturer in Comparative Semitic Philology at Manchester, and held a succession of lectureships there until he resigned in 1970 to become a full-time writer. In 1961 he was made Honorary Adviser on the Dead Sea scrolls to the Jordanian government.

Allegro’s thirteen books include The Dead Sea Scrolls (1956), The Treasure of the Copper Scroll (1960), The Sacred Mushroom and the Cross (1970) and The Dead Sea Scrolls and the Christian Myth (1979) as well as Discoveries in the Judaean Desert of Jordan vol. V (1968) and numerous articles in academic journals such as the Journal of Biblical Literature, Palestine Exploration Quarterly and Journal of Semitic Studies, and in the popular press.

Four main issues brought Allegro into contention with other scholars:

Access to the scrolls
The Copper Scroll
What the scrolls reveal about the origin of Christianity
Controversial ideas about language, religion and mythology.

ACCESS

John Allegro understood from the start that the job of the editing team was to make the Dead Sea scroll texts available to scholars everywhere, and he believed their message mattered to everyone.

The scrolls had been written around or shortly before the time of Jesus. They give insight into the religious life and thought of a Jewish sect based at Qumran by the Dead Sea and usually identified as Essenes. Allegro believed the scrolls could help us understand the common origin of three religions – Judaism, Christianity and Islam. He hoped they might be able to bring together scholars of each tradition in studying their common heritage without the barriers of religious prejudice.

This would mean making the texts accessible to all. Allegro had published the sections of text allotted to him in academic journals as soon as he had prepared them, and his volume (number five) in the official series Discoveries in the Judaean Desert of Jordan was ready for the press by the early 1960s. He continually campaigned for the publication of all scroll texts. However, his colleagues took a different approach, and little else appeared until 1991.

Allegro saw himself as a publicist for the scrolls. His books, talks and broadcasts promoted public interest in the scrolls and their significance. At first, the rest of the team encouraged his efforts, which after all were intended to help fund their research. But they thought he went too far in raising questions about the parallels between Essenism and Christianity, and doing so in public. He was accused of stirring up controversy at the expense of scholarship.

THE COPPER SCROLL

The controversy over the Copper Scroll deepened the rift between Allegro and the team. At the request of the authorities, Allegro had arranged for the scroll to be cut open in Manchester over the winter of 1955/56. He supervised the opening and made a preliminary transcription and translation of the contents. He found it to be a list of Temple treasure hidden at various locations around Qumran and Jerusalem, most probably after the sack of Jerusalem in AD 70. Initial excitement turned to poison when the team falsely accused Allegro of leaking information to the Press and later of pre-empting the official translation by publishing his own version first. In fact the team had already issued a preliminary translation, and Allegro held his book back to let the official version take precedence. But he could not in honesty support the official interpretation of the Copper Scroll as a work of fiction, and later scholars have endorsed his view that the treasure was real.

CHRISTIAN ORIGINS

John Allegro believed that Essenism was the matrix of Christianity. There were so many correspondences between the scroll texts and the New Testament – words and phrases, beliefs and practices, Messianic leadership, a teacher who was persecuted and possibly crucified – that he thought the derivation obvious. This brought him into conflict with the Catholic priests on the editing team, and with most church spokesmen, who maintained the orthodox assumption that the arrival of Jesus was the unique, historical, god-given event described in the Gospels. Allegro suggested it might be less unique and miraculous than they said. He also started to look in more depth at the way the New Testament appeared to weave together a mix of folklore, myth, incantation and history, and to ask why.

LANGUAGE, MYTH AND RELIGION

As a philologist, Allegro analysed the derivations of language. He traced biblical words and phrases back to their roots in Sumerian, and showed how Sumerian phonemes recur in varying but related contexts in many Semitic, classical and other Indo-European languages. Although meanings changed to some extent, Allegro found some basic religious ideas passing on through the genealogy of words. His book The Sacred Mushroom and the Cross relates the development of language on our continent to the development of myths, religions and cultic practices in many cultures. Allegro believed he could prove through etymology that the roots of Christianity, as of many other religions, lay in fertility cults; and that cultic practices, such as ingesting hallucinogenic drugs to perceive the mind of god, persisted into Christian times.

The reaction to The Sacred Mushroom and the Cross ruined Allegro’s career. The church found his theory so shocking that the book received instant condemnation instead of scholarly appraisal.

Allegro went on to write several other books exploring the roots of religion; notably The Dead Sea Scrolls and the Christian Myth, which relates Christian theology to Gnostic writings, classical mythology and Egyptian sun-worship in the common quest for divine light.

To sum up, John Allegro believed the Dead Sea Scrolls raised issues that concerned everyone. It wasn’t just a matter of dusty manuscripts and disputed translations – the story of the scrolls raised questions about freedom of access to evidence, freedom of speech, and freedom to challenge orthodox religious views. He believed that through understanding the origins of religion people could be freed from its bonds to think for themselves and take responsibility for their own judgements.

[Sourced from: John Marco Allegro, the Maverick of the Dead Sea Scrolls by Judith Anne Brown; pb. Wm. B. Eerdmans Publishing Co., Grand Rapids, 2005.]

jesus was a mushroom?

Video - Allegro (RIP) was one of the chaps who completely translated and released documents granted to him called The Dead Sea Scrolls.

Wikipedia | As a philologist, Allegro analysed the derivations of language. He traced biblical words and phrases back to their roots in Sumerian, and showed how Sumerian phonemes recur in varying but related contexts in many Semitic, classical and other Indo-European languages. Although meanings changed to some extent, Allegro found some basic religious ideas passing on through the genealogy of words. His book The Sacred Mushroom and the Cross relates the development of language on Eurasia to the development of myths, religions and cultic practices in many cultures. Allegro believed he could prove through etymology that the roots of Christianity, as of many other religions, lay in fertility cults; and that cultic practices, such as ingesting hallucinogenic drugs to perceive the mind of god, persisted into Christian times.

The reaction to The Sacred Mushroom and the Cross ruined Allegro's career.[3] His detractors considered his somewhat sensationalist approach deplorable and his arguments somewhere between unconvincing and ludicrous. Prof J. N. D. Anderson observed that the book was "dismissed by ... experts...as not being based on any philological or other evidence that they can regard as scholarly."[4] Sumerian expert Anna Partington summarized some of the problems, stating that The Sacred Mushroom and the Cross "uses a number of hypothetical Sumerian words not attested in texts. These are marked with an asterisk following philological convention. This is akin to proposing there is a word in the English language 'bellbat' because the individual words 'bell' and 'bat' are known to exist separately. Then again words of different languages are gathered together without the type of argument which would be expected in order to demonstrate possible relationship."[5]

However, Allegro's work has been adopted by some alternative authors. In May 2006, Michael Hoffman of egodeath.com and Jan Irvin wrote an article for The Journal of Higher Criticism[6] entitled Wasson and Allegro on the Tree of Knowledge as Amanita [7] that suggested that Allegro's work should be evaluated on its merits like that of any other scholar and not dismissed merely because its arguments fall outside the mainstream. In 2008 Prof. John Rush of Sierra College published Failed God [8] that also gives heavy support for Allegro's theories. In November 2009 The Sacred Mushroom and the Cross was reprinted in a 40th anniversary edition with a preface by Jan Irvin, a foreword by Judith Anne Brown, and a 30 page addendum by Prof. Carl A.P. Ruck of Boston University with new linguistic evidence that supports Allegro's theories.[9]

"The concerted and biased attempts to destroy Allegro's discoveries have failed. The confirmatory evidence is mounting in his favor. The critics can now raise their voices again. Let us hope that they do, since the matter is not settled, but they should be advised to do so with more careful consideration. This book that many have prized in secret is now available again. It demands the serious consideration of theologians, mythologists, and students of religion. No account of the history of the Church, both West and East, can afford to leave the poor despicable fungus unconsidered, nor the role that entheogens in general have played in the evolution of European civilization." ~ Professor Carl A. P. Ruck, Boston University

Allegro went on to write several other books exploring the roots of religion; notably The Dead Sea Scrolls and the Christian Myth, which seek to relate Christian theology to Gnostic writings, classical mythology and Egyptian sun-worship in the common quest for divine light.

Allegro believed the Dead Sea Scrolls raised issues that concerned everyone. It wasn't just a matter of dusty manuscripts and disputed translations. Rather, the story of the scrolls raised questions about freedom of access to evidence, freedom of speech, and freedom to challenge orthodox religious views.

"... with the unhappy record of the church for destroying documents and whole libraries of which it disapproved, as well as its predeliction for controlling the reading habits and opportunities of the faithful, one can only continue to be apprehensive about the church's attitude when religiously sensitive information comes into its hands,..." [10]

Allegro believed that through understanding the origins of religion people could be freed from its bonds to think for themselves and take responsibility for their own judgments.

little pigs, little pigs, hide'ya gold...,

Video - Max Keiser on the gold confiscators eyeing Greece, Portugal, Spain and Italy.

i love the smell of napalm in the morning...,

Video - Colonel Kilgore's hellicopter attack on a Vietnamese village

RoofbrainChatter | Most of my writing, like that of some others, is not addressed to what things mean, but to issues involved in the fact that no amount of clarity regarding what things mean can take one across the gap separating one how things mean from another how things mean.

Recently brought to my attention is an exceptional piece of research and writing by the Japanese scholar, Shigehisa Kuriyama working at the Nomura Institute for Studies in the History of Medicine located in Tokyo (apparently written in English, based on original sources in ancient Greek, Chinese and Japanese: THE EXPRESSIVENESS OF THE BODY and the Divergence of Greek and Chinese Medicine. N.Y.: Zone Books, 1999). In sections entitled Styles of Touching, Styles of Seeing, and Styles of Being, he explores the extraordinary differences in perception of the body, the world, and the selfhood in interplay with evolving medical models by consideration of medical palpation, presence or absence of symptom reference to muscles, and so on. The period of reference is about 400 BC to 200 AD in both China and Greece (including the Mawangdui medical texts unearthed in 1993 in a Western Han tomb which are the earliest known and date to the period before emergence of acupuncture in Chinese medicine).

Mostly, this book would be interesting particularly to those who are into studying details of Chinese medical model and traditional modes of thought and awareness. One of the footnotes, I found particularly interesting and confirmatory of suspicions I have voiced, but have been unable to document.

Quoting No. 102, p. 300: “Albrecht Dihle thus notes that the Homeric term menos comes ‘indeed very near to the modern notion of will,’ but adds that menos ‘does not belong to the normal or natural equipment of man according to Homeric psychology.’ It comes from the gods, as ‘an additional gift, provided only on a special occasion and not supposed to become a lasting part of the person…’ (THE THEORY OF THE WILL IN CLASSICAL ANTIQUITY [Berkeley: U.C. Press, 1982, p.34]). We may recall in a related vein, how Homer's Agamemnon blames his tragedy not on any personal decisions or actions, but on ate, a distinctly impersonal clouding of the mind. E. R. Dodds (THE GREEKS AND THE IRRATIONAL [Berkeley: U.C. Press, 1951, pp.15-16]) interprets this not as a self-justifying evasion, but as a reflection of the fact that the Homeric Greeks had no concept of a unified personality. Bruno Snell, to whom Dodds refers, famously argued, indeed, that the Greeks in Homer's time didn't even ‘yet have a body in the modern sense of the body’ did not, that is, ‘know it qua body, but merely as the sum total of his limbs.’ (THE DISCOVERY OF THE MIND IN GREEK PHILOSOPHY AND LITERATURE [N.Y.: Dover, 1982; German edition, 1948, pp.6-8]). [[Not surprising, a German author!]] For a critique of Snell's position see Bernard Knox, THE OLDEST DEAD WHITE EUROPEAN MALES (N.Y.: W.W. Norton, 1993, pp.37-41.)” [[Not surprising, author with a British name!]]

I would go further. This is not, for me, a mere matter of archaicizing “body image”, but whether or not IBEs (in-the-body experiences) were commonplace. Surveying history, not only was there little experience of “passing time” even in pre-Renaissance Western Europe (much evidence of this in medieval art, architecture, and early polyphony), the vast majority of human beings who existed on this planet never experienced a habitated physical body sensed as distinct from the non-body, distinct, that is, from the “other” or the “object”. In the right circumstance, there was no perceptual distinction makeable between “my” foot and “your” foot, between something happening to your foot as distinct from something happening to my foot. Your foot is my foot in immediate proprioceptive awareness (a suggestion of this actual awareness is had in inability to localize the limb in emergence from local anesthesia: which I first experienced at age 14 in surgery on my left big toe). There were “right circumstances” for every other imputed part of the imputed anatomy. When translators of treatises on Chinese medicine assume human physical body distinct from trees, streams, and winds, they undoubtedly error greatly, for in states of identity-transparency no such is actually registered (gardening, geomancy, chronomancy, and medicine were actually just one thing). The notions of “functional correspondences” of “correspondence between a macrocosm and a microcosm” misrepresent the case: the distinguished structures to which functional correspondences are mapped are distinct identities only after the Western or modernizing cultural fact of enculturated IBE habituation, and CORRESPOND to nothing in the actual case. The not-experienced distinction has later in history been imputed to be a correspondence. Perceptual-set determines even the structures experimentally identified. Perceive through the filter of an either/or logic and you will discover and verify 2-structures everywhere in the world around you, and within the physical body you consensually construct with your EMERGENT PROPERTY as being distinct from the “flow” the “mo” the Tao, the meeeeeeeow.

I think such imputations have not been mere matters of changing styles of touching and seeing. These imputations have proceeded by holocausts: the 30 million Chinese who died in the 8th century Tibetan invasion of China; the similar number who died in the 17th to 19th centuries North American holocaust; the 4 million Cambodians who died as a result of the 20th century American bombing/invasion of Cambodia: three particularly pointed thematically-related instances. The list of holocausts is a long one: there has been a cognitive (and accompanying neurological) implosion within the human species transpiring since collapse of the “Bicameral Mind”, which has removed more and more categories of subjective cognitive capacity. Even in the span of one lifetime, onset of major cognitive deficits can be “witnessed”. The truncation of the Japanese female voice-throw range in the lower register (indicating collective loss of certain categories of emotional and perceptual experience); the huge expansion of “minimal permissible distance” in Japanese personal space and associated changes in public touching conventions (indicating a diminished intersubjectivity): these are two instances of cognitive implosion which reached cusp essentially in a decade in Japan, the 1960s. The same type of transition is currently seen in Thailand, with displays of personal behaviors startling in their similarity to those seen in 1960's Japan. And there is little or no CONSCIOUS registration of the intergenerationally imposed cognitive deficit. This is globalization, folks!

Regarding the first question you raise: In the late-70s, I had lengthy discussions with a Japanese psychiatrist with much experience treating acute schizophrenics. Almost without exception, his patients, largely of urban experience, exhibited in their abreactions archetypal themes filled with Shinto reference: village shrines, sacred trees, totem animals, spirit entities of every sort. The generation under 40, it seems to me, may have little or no experience of traditional rural Japanese life, and they may have little knowledge of concrete detail concerning “how life was then”, but on a subliminal level the Japanese mind remains deeply animistic -- even if given individuals consciously deny such beliefs.

Western anthropology pretty much equates animism with spirit belief. I think this is mistaken. Spirit belief is not necessary to, and, when present, is only a superficial expression of, animism, which is more accurately viewed, I believe, as an expression of “identity transparency”. I prefer this term to “participation mystique” which has a connotation of primitivism not at all justified -- given that subject-subject and subject-object empathic fusion requires access to elaborate simultaneous awareness states of consciousness not easily experienced by the uncultivated awareness.

Urban versus rural may not be the real issue. Explicit animism in Japan has probably fallen into abeyance due mostly to the fact that the traditional arts, crafts, and inner disciplines are no longer being practiced as widely or as authentically as they were only one or two generations ago. The relative absence of analogical and metaphorical reference in contemporary Japanese architecture (compared to the traditional) may well be another factor promoting conscious abeyance of animism (which abeyance, I believe, has unconsciously been psychologically compensated for by the flood of highly fetishized pornography which came on the scene beginning in the early-1970s).

Regarding the second question you raise: I think Schrödinger must certainly have had quite elaborate experience of “identity transparency” (and thus of animism) and that this played a significant role in the production of his famous wave equation. I also think it played a role in his refusal to embrace the probability interpretation of his equation. Indeed, I view much of the problematics associated with quantum theory as being the result of an absence of animistic experience on the part of those doing the interpreting.

At the beginning of this 21st century, the monoculture use to which the evolving techno-base is being put is imposing a uniformization and subjective-intersubjective cognitive and neurologic deficit omniculturally on such an unprecedented scale, that, given the history of holocausts associated with this millennia-long cognitive implosion, one would have to be oblivious to human history to believe THE NEW WORLD ORDER will be imposed absent holocausts of unprecedented scale. It's a ridiculous notion entertained only by those with huge neurologic lacunae.

Being uninformed is not only a mark of distinction in America, it is a matter of national pride.

Cell phones will be to the present generation what cigarettes were to the WWII generation.

It has been a long time since there were students in American universities; now, there are only trainees.

Intergenerational memory of inner states is far poorer than the famed limitations of institutional memory: collective amnesia is endemic to the human species.

Anyone with a voice at this juncture is not doing any good. If the person were doing good, knee-jerk nesting instinct protecting the current institutionalization would not allow him or her a voice.

When U.S. officials responsible for causing the Cambodian holocaust were not held legally culpable for their acts -- indeed, one even received the Nobel Peace Prize for his efforts -- who could possibly imagine U.S. officials being held responsible for their acts in the Waco deaths? They were not held responsible for the Hansford irradiation; the production of Agent Orange at a location on the waterfront in Alexandria, Virginia, at the time surrounded by a densely populated ghetto community, which, when gentrified to upper-middle class, the City Public Works Department required 12 feet of dirt removed, a plastic shield placed, 12 feet of new dirt installed before building could proceed; the testing of electromagnetic pulse weapons for well over a decade in upper-middle class suburban Virginia and Maryland, which, in all likelihood, was involved in triggering or inducing fulminations of SLE and other radiation-sensitive degenerative autoimmune and demyelinating diseases; and so on; and so on.

Nothing significant will be done until the wave moving from the periphery to the power centers begins to break. All sorts of interest will arise at that point, but only the most meager of undertakings will then be possible.

The current hiatus in physics, with its 100-year-long arguments about how many quantum angels can sit on the head of a nonlocal pinpoint, will not be resolved by any scientific discovery, experimental demonstration, or superlatively argued grand unification theory; it will be transcended by an act of intention in the area of monetary systematics. That is one of the hidden agendas of my proposal concerning m-valued currencies.

As I have been working on these ideas for over twenty years and have discussed them with many people of diverse backgrounds, your recent response has been valuable in focusing my attention. Perhaps you will permit me a brief second stab at a succinct explanation.

conscious states a crosstalk mechanism for a subset of brain processes

Journal of Cosmology There is a consensus that conscious states are associated with only a subset of the many sophisticated processes that have been identified in the human nervous system (Baars, 2002; Crick & Koch, 2003; Dehaene & Naccache, 2001; Gray, 2004; Merker, 2007; Morsella, Krieger, & Bargh, 2010). By 'conscious state' we are referring to the most basic form of consciousness, the kind of consciousness that has fallen under the rubrics of 'basic awareness,' 'sentience,' and 'phenomenal state.' This most basic form of consciousness has been defined best by the philosopher Nagel (1974), who claimed that an organism has phenomenal states if there is something it is like to be that organism--something it is like, for example, to be human and experience pain, love, breathlessness, or yellow afterimages.

The conscious state is 'everything' to us, because it encompasses the totality of our human experience. However, knowledge of nervous function reveals that, normally unbeknownst to us, many of the complicated functions in the nervous system are carried out beneath the horizon of basic consciousness. For example, unconscious processes include (a) low-level perceptual processing, such as the putting together of perceptual features both within and across sensory modalities (e.g., vision and touch), and (b) motor control, as in the control of the impulses that contract some muscle fibers but not others when carrying out an action. Moreover, sophisticated processes such as those constituting that syntax and the parsing of sentences are largely unconscious. Appreciating all that can be achieved unconsciously in the brain leads one to the question, What do conscious states contribute to nervous function? To begin to answer this question, it is helpful as a first step to isolate the cognitive/brain processes that seem to be most intimately associated with conscious states.

We will first present the results of investigations seeking to isolate the cognitive processes that are most associated with consciousness; then we will review data isolating consciousness to a subset of brain processes, and, through this process of elimination, isolate the cognitive mechanisms (and underlying neural mechanisms) that are intimately associated with conscious states. The approach reveals that, consistent with the integration consensus (i.e., that conscious states permit for otherwise independent information processing in the brain to be integrated for adaptive action), conscious states establish a form of intra-brain communication for only a subset of the many kinds of crosstalk within the brain. The form of crosstalk associated with these elusive states seems to be intimately related to the control of voluntary action and the skeletal muscle output system.

consciousness, language, egocentric speech and the multiplicity of mind

Video - Primer on egocentric and socialized speech.

Journal of Cosmology | Consciousness is not a singularity, but a multiplicity. It is this multiplicity which makes self-consciousness (consciousness of consciousness) possible, and which provides the foundation for the development of thought which originates outside of consciousness. Thinking serves as a form of deduction and self-explanation, where one aspect of the mind explains its thoughts to another realm of mind. Thinking can be visual, imaginal, tactile, musical, or take the form of words strung together as a train-of-thought. Insofar as thoughts are verbal, this indicates that one region of the brain is organizing and explaining these verbal thoughts to another region of the mind which comprehends these verbal thoughts. Verbal thinking utilizes the same neural pathways and structures as spoken language; and Broca's expressive and Wernicke's receptive speech areas participate in the expression and comprehension of verbal thoughts. Because these neural pathways and language structures are immature for the first several years of life, and are limited in their ability to communicate within the brain, children initially think out-loud, using a form of language referred to as egocentric speech. As the brain matures, egocentric speech eventually becomes internalized as thought, such that by ages 5 to 6, children have completely internalized egocentric thought production, and think their thoughts in the privacy of their head. However, because the mind is a multiplicity with different tissues of the mind processing different forms of information, the dominant streams of consciousness associated with vision and language, often do not have access to information which might explain the motives for their actions, or how they arrived at certain conclusions or judgments. Because the mind is a multiplicity, in the final analysis, we knowers, remain unknown to ourselves.

two brains - two minds

Video - Dr. Strangelove survival plan and split-brained body misbehavior.

Journal of Cosmology | It is commonly supposed that consciousness has mental unity which is supported by the brain. However, it has been demonstrated that consciousness is actually a multiplicity which includes a duality maintained by the right and left half of the brain. In the normal brain it has sometimes been supposed that mental unity is supported and maintained via the extensive bridge of nerve fibers which interconnect the right and left cerebral hemispheres; i.e. the corpus callosum, and that only in conditions such as following callosotomy, does something akin to a splitting of the mind occur. Split-brain functioning following sectioning of the corpus callosum is discussed and a case study is presented. However, surgery provides only the most dramatic examples of this duality. Split-brain functioning is also characteristic during early childhood, and the results from experiments demonstrating this duality are presented. Further, partial splitting of the mind is evident even in the normal brain. It often occurs that people will express certain behaviors, act on various impulses, make "thoughtless", embarrassing statements or a "slip of the tongue" and "have no idea" as to "what came over" them. In some instances they may even fail to become aware that anything unusual or objectionable has resulted, or conversely, conjure up explanations for their actions. Similar anomolies confront us in regard to certain emotions, desires, impulses, and conflicts --the origins and source of which are seemingly submerged and hidden; at least from the language dominant hemisphere which maintains the language-dependent aspects of consciousness (i.e. in most instances the left). Because each half of the brain subserves unique (albeit overlapping) functions, such that functional lateralization is characteristic, in some situations one brain half may have little or no knowledge as to what is occurring in the other. Some forms of information cannot be transferred or even recognized by the opposite hemisphere. Functional lateralization also leads to the experience of forgotten dreams; and this is because it is the right hemisphere which produces much of the imagery experienced during the dream, whereas it is the left hemisphere which forgets the dream upon wakening. When the left hemisphere is denied access to information retained or processed by the right, and/or is unable to learn why a certain behavior or action was initiated, it typically makes up explanations (which it believes) or engages in active denial. These dualities are most evident following split-brain surgery, but can also explain some of the unique mental characteristics of childhood and the emotional difficulties experienced by the normal brain and the conscious mind.

inside the infant mind

MITNews | Over the past two decades, scientists have shown that babies only a few months old have a solid grasp on basic rules of the physical world. They understand that objects can’t wink in and out of existence, and that objects can’t “teleport” from one spot to another.

Now, an international team of researchers co-led by MIT’s Josh Tenenbaum has found that infants can use that knowledge to form surprisingly sophisticated expectations of how novel situations will unfold.

Furthermore, the scientists developed a computational model of infant cognition that accurately predicts infants’ surprise at events that violate their conception of the physical world.

The model, which simulates a type of intelligence known as pure reasoning, calculates the probability of a particular event, given what it knows about how objects behave. The close correlation between the model’s predictions and the infants’ actual responses to such events suggests that infants reason in a similar way, says Tenenbaum, associate professor of cognitive science and computation at MIT.

“Real intelligence is about finding yourself in situations that you’ve never been in before but that have some abstract principles in common with your experience, and using that abstract knowledge to reason productively in the new situation,” he says.

The study, which appears in the May 27 issue of Science, is the first step in a long-term effort to “reverse-engineer” infant cognition by studying babies at ages 3-, 6- and 12-months (and other key stages through the first two years of life) to map out what they know about the physical and social world. That “3-6-12” project is part of a larger Intelligence Initiative at MIT, launched this year with the goal of understanding the nature of intelligence and replicating it in machines. Fist tap Dale.

the puzzle of optimism

Time | While the past few years have seen important advances in the neuroscience of optimism, one enduring puzzle remained. How is it that people maintain this rosy bias even when information challenging our upbeat forecasts is so readily available? Only recently have we been able to decipher this mystery, by scanning the brains of people as they process both positive and negative information about the future. The findings are striking: when people learn, their neurons faithfully encode desirable information that can enhance optimism but fail at incorporating unexpectedly undesirable information. When we hear a success story like Mark Zuckerberg's, our brains take note of the possibility that we too may become immensely rich one day. But hearing that the odds of divorce are almost 1 in 2 tends not to make us think that our own marriages may be destined to fail. (See "A Primer for Pessimists.")

Why would our brains be wired in this way? It is tempting to speculate that optimism was selected by evolution precisely because, on balance, positive expectations enhance the odds of survival. Research findings that optimists live longer and are healthier, plus the fact that most humans display optimistic biases — and emerging data that optimism is linked to specific genes — all strongly support this hypothesis. Yet optimism is also irrational and can lead to unwanted outcomes. The question then is, How can we remain hopeful — benefiting from the fruits of optimism — while at the same time guarding ourselves from its pitfalls?

the funeral will not be televised...,

Video - Gil Scott Heron's most memorable poem.