Tag Archives: truth

CROP CIRCLE IMPRESSIONS: DEBUNKERY DEBUNKED

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I had the privilege of spending several hours with Suzanne Taylor this week.  She is the award winning producer / director of the documentary film titled “WHAT ON EARTH? Inside the Crop Circle Mystery”  Before meeting Suzanne, and watching the film myself, I had only a few ill-conceived notions about the ‘crop circle phenomenon’, which has been a source of controversy for many decades.  Like most “truth” on our planet, it is almost always ridiculed as “heresy”, before being more thoroughly examined, debated and ultimately accepted as “fact” by the “scientific community” (the self-appointed priests of Western Civilization).   Coincidentally, only 500 hundred years ago every decent, church-fearing European was certain (because they had been convinced, under pain of death, dismemberment or burning at the stake) that “The Earth is The Center of The Universe”.   Attempts at “debunking” the “heresy” of crop circles have been financed by the same “Earth is The Center of The Universe” advocates for many years.  Thus, since I am admittedly gullible by nature, I believed the “debunker” news reels and TV “news releases” that showed us film of “Doug and Dave” admitting that they, all by themselves, were staying up all night making the crop circles with a piece of wooden board and ropes.  Wow, that’s amazing, guys!  Especially when you watch the documentary “What on Earth” and discover that crop circles appear — overnight — in more than 40 countries around the world!  And, that thorough analysis demonstrates that the “real” imprints exhibit chemical, electromagnetic and physical characteristics  that can not be made or replicated on Earth.

My personal proclivity toward conspiracy theories, alien agendas, spiritual balderdash and UFO fandom notwithstanding, I came away from watching “What on Earth with the epiphany that we are witnesses to an universal paradigm shift in human consciousness right here in “The Center of The Universe”!  It appears to me that there may be “universes” around, through and about us of which we have not been aware.  Moreover, there may be “spiritual beings” in those universes that are trying to tell us something about the various universes and our relationship to them and each other.

Whatever your favorite superstitions or mythologies or belief systems or preconceived notions may be I DARE YOU to watch “What on Earth” and not be dramatically impacted by it on an intellectual, spiritual and visceral level. — Lawrence R. Spencer, April 26, 2012.

VISIT THE WEBSITE FOR THE DOCUMENTARY FILM, “WHAT ON EARTH?”  

http://www.whatonearththemovie.com/

GO TOO FAR

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GO TOO FAR

Albert Camus (1913 – 1960) was a French Nobel Prize winning author, journalist, and philosopher, described as the ″James Dean of philosophy″.  Throughout his life, Camus spoke out against and actively opposed Totalitarianism in its many forms. Early on, Camus was active within the French Resistance to the German occupation of France during World War II, even directing the famous Resistance journal, Combat. On the French collaboration with Nazi occupiers he wrote: “Now the only moral value is courage, which is useful here for judging the puppets and chatterboxes who pretend to speak in the name of the people.”

Camus presents the reader with dualisms such as happiness and sadness, dark and light, life and death, etc. He emphasizes the fact that happiness is fleeting and that the human condition is one of mortality; for Camus, this is cause for a greater appreciation for life and happiness. In Le Mythe, dualism becomes a paradox: we value our own lives in spite of our mortality and in spite of the universe’s silence. While we can live with a dualism (I can accept periods of unhappiness, because I know I will also experience happiness to come), we cannot live with the paradox (I think my life is of great importance, but I also think it is meaningless). In Le Mythe, Camus investigates our experience of the Absurd and asks how we live with it. Our life must have meaning for us to value it. If we accept that life has no meaning and therefore no value, should we kill ourselves?

SILENCE ABOUT TRUTH

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Brave New World is a dystopian novel written in 1931 by English author Aldous Huxley, and published in 1932. Largely set in a futuristic World State of genetically modified citizens and an intelligence-based social hierarchy, the novel anticipates huge scientific developments in reproductive technology, sleep-learning, psychological manipulation, and classical conditioning that are combined to make a utopian society. Huxley followed this book with a reassessment in an essay, Brave New World Revisited (1958), and with Island (1962), his final novel.

PLOT — The novel opens in the World State city of London in AF (After Ford) 632 (AD 2540 in the Gregorian calendar), where citizens are engineered through artificial wombs and childhood indoctrination programmes into predetermined classes (or castes) based on intelligence and labour. Lenina Crowne, a hatchery worker, is popular and sexually desirable, but Bernard Marx, a psychologist, is not. He is shorter in stature than the average member of his high caste, which gives him an inferiority complex. His work with sleep-learning allows him to understand, and disapprove of, his society’s methods of keeping its citizens peaceful, which includes their constant consumption of a soothing, happiness-producing drug called soma. Courting disaster, Bernard is vocal and arrogant about his criticisms, and his boss contemplates exiling him to Iceland because of his nonconformity. His only friend is Helmholtz Watson, a gifted writer who finds it difficult to use his talents creatively in their pain-free society.

Bernard takes a holiday with Lenina outside the World State to a Savage Reservation in New Mexico, in which the two observe natural-born people, disease, the aging process, other languages, and religious lifestyles for the first time. (The culture of the village folk resembles the contemporary Native American groups of the region, descendants of the Anasazi, including the Puebloan peoples of Acoma, Laguna and Zuni.) Bernard and Lenina witness a violent public ritual and then encounter Linda, a woman originally from the World State who is living on the reservation with her son John, now a young man. She, too, visited the reservation on a holiday many years ago, but became separated from her group and was left behind. She had meanwhile become pregnant by a fellow-holidaymaker (who is revealed to be Bernard’s boss, the Director of Hatcheries and Conditioning). She did not try to return to the World State, because of her shame at her pregnancy. Despite spending his whole life in the reservation, John has never been accepted by the villagers, and his and Linda’s lives have been hard and unpleasant. Linda has taught John to read, although from the only two books in her possession — a scientific manual and the complete works of Shakespeare. Ostracised by the villagers, John is able to articulate his feelings only in terms of Shakespearean drama, especially the tragedies of Othello, Romeo and Juliet and Hamlet. Linda now wants to return to London, and John, too, wants to see this “brave new world”. Bernard sees an opportunity to thwart plans to exile him, and gets permission to take Linda and John back. On their return to London, John meets the Director and calls him his “father”, a vulgarity which causes a roar of laughter. The humiliated Director resigns in shame before he can follow through with exiling Bernard.

Bernard, as “custodian” of the “savage” John who is now treated as a celebrity, is fawned on by the highest members of society and revels in attention he once scorned. Bernard’s popularity is fleeting, though, and he becomes envious that John only really bonds with the literary-minded Helmholtz. Considered hideous and friendless, Linda spends all her time using soma, while John refuses to attend social events organised by Bernard, appalled by what he perceives to be an empty society. Lenina and John are physically attracted to each other, but John’s view of courtship and romance, based on Shakespeare’s writings, is utterly incompatible with Lenina’s freewheeling attitude to sex. She tries to seduce him, but he attacks her, before suddenly being informed that his mother is on her deathbed. He rushes to Linda’s bedside, causing a scandal, as this is not the “correct” attitude to death. Some children who enter the ward for “death-conditioning” come across as disrespectful to John until he attacks one physically. He then tries to break up a distribution of soma to a lower-caste group, telling them that he is freeing them. Helmholtz and Bernard rush in to stop the ensuing riot, which the police quell by spraying soma vapor into the crowd.

Bernard, Helmholtz, and John are all brought before Mustapha Mond, the “Resident World Controller for Western Europe”, who tells Bernard and Helmholtz that they are to be exiled to islands for antisocial activity. Bernard pleads for a second chance, but Helmholtz welcomes the opportunity to be a true individual, and chooses the Falkland Islands as his destination, believing that their bad weather will inspire his writing. Mond tells Bernard that exile is actually a reward. The islands are full of the most interesting people in the world, individuals who did not fit into the social model of the World State. Mond outlines for John the events that led to the present society and his arguments for a caste system and social control. John rejects Mond’s arguments, and Mond sums up John’s views by claiming that John demands “the right to be unhappy”. John asks if he may go to the islands as well, but Mond refuses, saying he wishes to see what happens to John next.

Jaded with his new life, John moves to an abandoned hilltop tower, near the village of Puttenham, where he intends to adopt a solitary ascetic lifestyle in order to purify himself of civilization, practising self-flagellation. This soon draws reporters and eventually hundreds of amazed sightseers, hoping to witness his bizarre behaviour; one of them is implied to be Lenina. At the sight of the woman he both adores and loathes, John attacks her with his whip. The onlookers are wildly aroused by the display and John is caught up in the crowd’s soma-fueled frenzy. The next morning, he remembers the previous night’s events and is stricken with remorse. Onlookers and journalists who arrive that evening discover John dead, having hanged himself.

READ MORE:   https://en.wikipedia.org/wiki/Brave_New_World