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Bybyots
Hildegard of Bingen - A Temporal - Lobe Epileptic, An Ingenious Woman, or Both?
Bybyots
I don't know how Manichean it gets but I am just about always down for very Manichean.
edit on 7-3-2014 by Bybyots because: . : .
The GUT
It is good stuff and certainly has to be factored in. Persinger suggests--and builds on--William James, but from a biological standpoint. It certainly raises questions, but at the same time leaves so many unanswered. Through a glass darkly. Without a model of the mind it only suggests mechanics, but not whether there's some core truth of what we might call a spiritual nature.
The GUT
One problem is that such experiences aren't always--as seemingly proffered--buffered through an individual's societal context. Often enough though, admittedly, to take notice.
Bybyots offerings are one of the items I mentioned above that have been a delightful--but challenging--excursion. Not new to me, but he's put it together in creative and challenging ways enough to give it all another and closer look. I keep finding both holes AND great points that are brain-bending debate-wise. (------) That was one of my famous hugs...how'd it feel?
lostgirl
Where as, (and I think you get this) when I use the word 'belief' in regards to 'magick', i.e. affecting the 'supernatural' Control System - I am talking about belief as an 'action', a choice one makes (and/or a step one takes) as part of the 'process' toward such a goal...
lostgirl
p.s. Thank you for the Hildegarde of Bingen post....I find it inordinately depressing to think that my spiritual feelings/yearnings might be nothing more than random Temporal Lobe 'firings'...
15 “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. 16 You will know them by their fruits.
KilgoreTrout
All belief is an action, dogmatic or otherwise. You decide, consciously or otherwise, to accept a certain reality and act accordingly.
Hildegard was an extraordinary woman, and her body of work, her understanding of nature, of the Viriditas demonstrate that such visions as she experienced, resulted in a compulsion towards activity and communication. She literally had no choice. That is what Jesus meant when he said that you will know them by their fruit. Such experiences may be common, may be random firings, but every so often, they reach the right person, and that person has the faculty of mind to process the information accordingly and translate it for the benefit of us all, whether we want to hear it or not.
Your brain is an extraordinary device. Nothing in nature or created technology, is as complex as the human brain. We do not, at this stage in our development, fully understand it's capabilities, but we can be assured that it processes and responds to informative input from more than just the five senses.
Experimental work carried out in Moscow at the Institute of Control Sciences, Wave Genetics Inc., Quantum Genetics Institute and theoretical work from several sources are described in this work. It is suggested that: (1) The evolution of biosystems has created genetic "texts", similar to natural context dependent texts in human languages, shaping the text of these speech-like patterns; (2) The chromosome apparatus acts simultaneously both as a source and receiver of these genetic texts, respectively decoding and encoding them, and (3) The chromosome continuum of multicellular organisms is analogous to a staticdynamical multiplex time-space holographic grating, which comprises the space-time of an organism in a convoluted form. Thus, the DNA action (as theory predicts and experiment confirms) is that of a "gene-sign" laser and its solitonic electro-acoustic fields, such that the gene-biocomputer "reads and understands" these texts in a manner similar to human thinking, but at its own genomic level of "reasoning". It is asserted that natural human texts (irrespectively of the language used), and genetic "texts" have similar mathematicallinguistic and entropic-statistic characteristics, where these concern the fractality of the distribution of the character frequency density in the natural and genetic texts, and where in case of genetic "texts", the characters are identified with the nucleotides. Further, DNA molecules, conceived as a gene-sign continuum of any biosystem, are able to form holographic pre-images of biostructures and of the organism as a whole as a registry of dynamical "wave copies" or "matrixes”, succeeding each other. This continuum is the measuring, calibrating field for constructing its biosystem.
"Paul's letters are weighty and strong, but his bodily presence is weak and his speech contemptible"
-2 Corinthians 10:10
While the true state of Paul's health cannot be known, with TLE as a hypothesis for the cause of his ecstatic visions it is suggested that his "thorn in the flesh" was the occasional supervention of grand mal attacks, and that he may have had an attack of TLE on the road to Damascus, followed by post-ictal blindness-this taking place while he was undergoing a profound spiritual change, his conversion to the
Christian faith.
lostgirl
Actually, what I meant in 'belief as action' was - to 'choose' a reality as opposed to merely 'accepting' one, i.e. In order to 'do' magick, one must first 'choose the belief' (the first step in the 'process') that working magick can be done and that one can do it...
lostgirl
For most people, to 'choose' a belief in the supernatural requires a willing "suspension of disbelief" - as you described, which is where I drew the comparison...
lostgirl
My original point being that if there were a method for experimenting with the (supernatural/paranormal) Control System, the first step in the process would be deciding/choosing the 'belief' the experimenters wish to 'adopt'...
The second step would be 'propagating' that belief amongst themselves in hopes of drawing the Control System's attention...
Biosemiotics is the idea that life is based on semiosis, i.e., on signs and codes. This idea has been strongly suggested by the discovery of the genetic code, but so far it has made little impact in the scientific world and is largely regarded as a philosophy rather than a science. The main reason for this is that modern biology assumes that signs and meanings do not exist at the molecular level, and that the genetic code was not followed by any other organic code for almost four billion years, which implies that it was an utterly isolated exception in the history of life. These ideas have effectively ruled out the existence of semiosis in the organic world, and yet there are experimental facts against all of them. If we look at the evidence of life without the preconditions of the present paradigm, we discover that semiosis is there, in every single cell, and that it has been there since the very beginning. This is what biosemiotics is really about. It is not a philosophy. It is a new scientific paradigm that is rigorously based on experimental facts. Biosemiotics claims that the genetic code (1) is a real code and (2) has been the first of a long series of organic codes that have shaped the history of life on our planet. The reality of the genetic code and the existence of other organic codes imply that life is based on two fundamental processes--copying and coding--and this in turn implies that evolution took place by two distinct mechanisms, i.e., by natural selection (based on copying) and by natural conventions (based on coding). It also implies that the copying of genes works on individual molecules, whereas the coding of proteins operates on collections of molecules, which means that different mechanisms of evolution exist at different levels of organization. This review intends to underline the scientific nature of biosemiotics, and to this purpose, it aims to prove (1) that the cell is a real semiotic system, (2) that the genetic code is a real code, (3) that evolution took place by natural selection and by natural conventions, and (4) that it was natural conventions, i.e., organic codes, that gave origin to the great novelties of macroevolution. Biological semiosis, in other words, is a scientific reality because the codes of life are experimental realities. The time has come, therefore, to acknowledge this fact of life, even if that means abandoning the present theoretical framework in favor of a more general one where biology and semiotics finally come together and become biosemiotics.
The question of language development and origin is a subject that is vital to our understanding of what it means to be human. This is reflected in the large range of academic disciplines that are dedicated to the subject. Language development has in particular been related to studies in cognitive capacity and the ability for mind reading, often termed a theory of mind. The Social Brain Hypothesis has been the only attempt to correlate a cognitive scale of complexity incorporating a theory of mind and intentionality orders to the archaeological record and hominin phylogeny. However, a method is still lacking that allows a correlation of the orders of intentionality (and by inference a theory of mind and language development) to the archaeological signatures that represent the physical expression of hominin behaviour. This paper is primarily concerned with introducing a new theoretical perspective – termed the identity model – which facilitates such a correlation between a scale of cognitive acuity, hominin behaviour through the archaeological record and subsequently language development within an evolutionary context.
We apply molecular code theory to a rule-based model of the human inner kinetochore and study how complex formation in general can give rise to molecular codes. We analyze 105 reaction networks generated from the rule-based inner kinetochore model in two variants: with and without dissociation of complexes. Interestingly, we found codes only when some but not all complexes are allowed to dissociate. We show that this is due to the fact that in the kinetochore model proteins can only bind at kinetochores by attaching to already attached proteins and cannot form complexes in free solution. Using a generalized linear mixed model we study which centromere protein (CENP) can take which role in a molecular code (sign, meaning, context). By this, associations between CENPs (CenpA, CenpQ, CenpU and CenpI) and code roles are found. We observed that CenpA is a major risk factor (increases probability for code role) while CenpQ is a major protection factor (decreases probability for code role). Finally we show, using an abstract model of copolymer formation, that molecular codes can also be realized solely by the formation of stable complexes, which do not dissociate. For example, with particular dimers as context a molecular code mapping from two different monomers to two particular trimers can be realized just by non-selective complex formation. We conclude that the formation of protein complexes can be utilized by the cell to implement molecular codes. Living cells thus facilitate a subsystem allowing for an enormous flexibility in the realization of mappings, which can be used for specific regulatory processes, e.g. via the context of a mapping.
Bybyots
Like Hildegard of Bingen Paul the Apostle utilized an amanuensis, that is, they each had an assistant that they dictated their visions and letters to. Hildegard's amanuensis' name was Volmar, if we know the name of St. Paul's amanuensis I can't find it at the moment. I can't help but draw a comparison between the "Master and Blaster" writing teams we are already familiar with: Shaver and Palmer, Guieu and Huguet.
Priscilla was a woman of Jewish heritage and one of the earliest known Christian converts who lived in Rome. Her name is a Roman diminutive for Prisca which was her formal name. She is often thought to be the first example of a female teacher in early church history. Coupled with her husband, she was a celebrated missionary a friend and co-worker of Paul.[2]
While the view is not widely held among scholars, some scholars have suggested that Priscilla was the author of the Book of Hebrews. Although acclaimed for its artistry, originality, and literary excellence, it is the only book in the New Testament with author anonymity.[3] Hoppin and others suggest that Priscilla was the author, but that her name was omitted either to suppress its female authorship, or to protect the letter itself from suppression.[3][7]
It's her way of saying a prayer for me
It's her way of talking to God for me
It's her way of talking to Jesus Christ
Her way of talking to Jesus, hey!
Kantzveldt
The tradition was also celebrated in the Cult of Saint Paul the Hermit, located in Upper Egypt, the source of the Nile, and something of a double act with Saint Anthony of Lower Egypt, the unification of the two Kingdoms in a sense, perhaps even three.
Kantzveldt
This here is a great rendering of that by Grunewald, a venerable and ancient tradition, note Jesus and the twelve disciples stuck down at the bottom
The iconography of the altarpiece has several unusual elements, several derived from closely following the accounts left by Saint Bridget of Sweden of her mystical visions. These had long had a significant influence on art, especially on depictions of the Nativity of Christ, a scene not included here. The crucifixion includes Saint John the Baptist, long dead by Gospel chronology.
As a child, she had already believed herself to have visions; these now became more frequent, and her records of these Revelationes coelestes ("Celestial revelations") which were translated into Latin by Matthias, canon of Linköping, and by her confessor, Peter, prior of Alvastra, obtained a great vogue during the Middle Ages.[1] These revelations made Bridget something of a celebrity to some and a controversial figure to others.
lostgirl
Hildegard was an extraordinary woman, and her body of work, her understanding of nature, of the Viriditas demonstrate that such visions as she experienced, resulted in a compulsion towards activity and communication. She literally had no choice. That is what Jesus meant when he said that you will know them by their fruit. Such experiences may be common, may be random firings, but every so often, they reach the right person, and that person has the faculty of mind to process the information accordingly and translate it for the benefit of us all, whether we want to hear it or not.
I really, really love what you've said here...makes absolute sense to me!
Though little is known of how the priestess was chosen, the Pythia was probably selected, at the death of her predecessor, from amongst a guild of priestesses of the temple. These women were all natives of Delphi and were required to have had a sober life and be of good character.[22][23] Although some were married, upon assuming their role as the Pythia, the priestesses ceased all family responsibilities, marital relations, and individual identity. In the heyday of the oracle, the Pythia may have been a woman chosen from an influential family, well educated in geography, politics, history, philosophy, and the arts. During later periods, however, uneducated peasant women were chosen for the role, which may explain why the poetic pentameter or hexameter prophecies of the early period, later were made only in prose. Often the priestesses answers to questions would be put into hexameter by a priest. [24] The archaeologist John Hale reports:
"...the Pythia was (on occasion) a noble of aristocratic family, sometimes a peasant, sometimes rich, sometimes poor, sometimes old, sometimes young, sometimes a very lettered and educated woman to whom somebody like the high priest and the philosopher Plutarch would dedicate essays, other times who could not write her own name. So it seems to have been aptitude rather than any ascribed status that made these women eligible to be Pythias and speak for the god.[25]"
The job of a priestess, especially the Pythia, was a respectable career for Greek women. Priestesses enjoyed many liberties and rewards for their societal position, such as freedom from taxation, the right to own property and attend public events, a salary and housing provided by the state, a wide range of duties depending on their affiliation, and often gold crowns.[26]
In antiquity, the people who went to the Oracle to ask for advice were known as “consultants,” literally, “those who seek counsel.”.[39] It would appear that the supplicant to the oracle would undergo a four-stage process, typical of shamanic journeys.
Step 1: Journey to Delphi — Supplicants were motivated by some need to undertake the long and sometimes arduous journey to come to Delphi in order to consult the oracle. This journey was motivated by an awareness of the existence of the oracle, the growing motivation on the part of the individual or group to undertake the journey, and the gathering of information about the oracle as providing answers to important questions.
Step 2: Preparation of the Supplicant — Supplicants were interviewed in preparation of their presentation to the Oracle, by the priests in attendance. The genuine cases were sorted and the supplicant had to go through rituals involving the framing of their questions, the presentation of gifts to the Oracle and a procession along the Sacred Way carrying laurel leaves to visit the temple, symbolic of the journey they had made.
Step 3: Visit to the Oracle — The supplicant would then be led into the temple to visit the adyton, put his question to the Pythia, receive his answer and depart. The degree of preparation already undergone would mean that the supplicant was already in a very aroused and meditative state, similar to the shamanic journey elaborated on in the article.
Step 4: Return Home — Oracles were meant to give advice to shape future action, that was meant to be implemented by the supplicant, or by those that had sponsored the supplicant to visit the Oracle. The validity of the Oracular utterance was confirmed by the consequences of the application of the oracle to the lives of those people who sought Oracular guidance.[40]
It is more a matter of none reaction, thereby disallowing the experience from activating your emotions, and therefore preventing your memory store from forcing perceived reality on that basis.