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GENERIC GOD MEME

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MEME  [noun]

1. a cultural item that is transmitted by repetition and replication in a manner analogous to the biological transmission of genes.

2. a cultural item in the form of an image, video, phrase, etc., that is spread via the Internet and often altered in a creative or humorous way.

Etymology: 1976, introduced by evolutionary biologist Richard Dawkins in “The Selfish Gene,” coined by him from Greek sources, e.g. mimeisthai, “to imitate” (see mime), and intended to echo gene.

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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/

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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?