Here is a video presentation of a panel discussion featuring Richard C Hoagland, Dr. Paul Nelson, David Flynn, Dr. Hugh Ross & Dr. Michael S. Heiser all well known Scholars, Theologians and Scientists who came together at the University of Wisconsin for an all-day, mind-blowing discussion on the questions of "God, Man, and E.T."



Late in 2003, Dr. Mike Heiser and I collaborated on a one-day "Intelligent Design Conference" at the Kenosha, WI Parkside Campus of the University of Wisconsin. Mike at the time was a doctoral candidate in "Hebrew and Ancient Semitic languages" at the University of Wisconsin (he received his PhD. in 2004). He was also the most recent non-NASA scholar expressing serious academic interest in my 25+ years of research into the possibility of "an ancient civilization on the planet Mars!" After much discussion (especially, re the overwhelming religious implications of such evidence ...), we decided the research was mature enough (after over 20 years ...) to gather a number of other scholars together -- ranging from mainstream theologians to philosophers, and even a fundamentalist Christian mythologist! -- and spend an entire day presenting to and discussing with each other (before a public audience, no less ...) not only the very robust evidence now existing for "a former, ancient, ET civilization on the planet Mars ... which may somehow be connected directly to the human race ..." -- but also the larger possibilities (and even greater implications) surrounding the existence of past and/or present ET civilizations far beyond the solar system. We chose as our Conference title: "God, Man and ET." One of the many subjects we discussed in our ~13-hour, free-wheeling deliberations (now available on six DVD discs, here), was the thorny problem, "just how would one recognize a genuine 'ET intervention' on Earth, or in the larger solar system ... as differentiated from 'a genuinely Divine Creation/Intervention Event' ...?" While we vigorously debated these seminal questions (and many others ...), we did not reach any firm conclusions. We did, however, share a LOT of new, enlightening and cutting-edge scientific and theological information in the process -- as the DVD record of "God, Man and ET" amply reveals. Some years later, when I found the fascinating and thought-provoking article by Remi Cornwall, below -- "How Can We Take the Intelligent Design People Seriously?" -- I realized it would be the perfect (if somewhat belated ...) introduction to the deep, complicated but religiously crucial controversies we grappled with at the University of Wisconsin in 2003 -- as we explored the awesome implications of discovering a mile-long image of ourselves next door on Mars (And God said, "Let us make Man in our own image" ... The first demonstrable, scientific evidence beyond Earth of "ancient extraterrestrials" (or "Someone"...) doing "something" truly extraordinary on the nearest, "Earthlike" planet ... and in the image of Mankind! Source Related Posts :

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The Cambridge University neuropsychiatrist Dr Valerie Voon has recently shown that men who describe themselves as addicted to porn (and who lost relationships because of it) develop changes in the same brain area – the reward centre – that changes in drug addicts. The study, not yet published, is featured next week in the Channel 4 TV show Porn on the Brain. Neurosceptics may argue that pictures of the brain lighting up in addicts tell us nothing new – we already know they are addicted. But they do help: knowing the reward centre is changed explains some porn paradoxes.

In the mid-1990s I, and other psychiatrists, began to notice the following. An adult male, in a happy relationship, being seen for some non-romantic issue, might describe getting curious about porn on the burgeoning internet. Most sites bored him, but he soon noticed several that fascinated him to the point he was craving them. The more he used the porn, the more he wanted to.


Yet, though he craved it, he didn't like it (porn paradox 1). The cravings were so intense, he might feel them while thinking about his computer (paradox 2). The patient would also report that, far from getting more turned on by the idea of sex with his partner, he was less attracted to her (paradox 3). Through porn he acquired new sexual tastes.

We often talk about addicts as though they simply have "quantitative problems". They "use too much", and should "cut back". But porn addictions also have a qualitative component: they change sexual taste. Here's how.



Until recently, scientists believed our brains were fixed, their circuits formed and finalised in childhood, or "hardwired". Now we know the brain is "neuroplastic", and not only can it change, but that it works by changing its structure in response to repeated mental experience.

One key driver of plastic change is the reward centre, which normally fires as we accomplish a goal. A brain chemical, dopamine, is released, giving us the thrill that goes with accomplishment. It also consolidates the connections between neurons in the brain that helped us accomplish that goal. As well, dopamine is secreted at moments of sexual excitement and novelty. Porn scenes, filled with novel sexual "partners", fire the reward centre. The images get reinforced, altering the user's sexual tastes.

Many abused substances directly trigger dopamine secretion – without us having to work to accomplish a goal. This can damage the dopamine reward system. In porn, we get "sex" without the work of courtship. Now, scans show that porn can alter the reward centre too.

Once the reward centre is altered, a person will compulsively seek out the activity or place that triggered the dopamine discharge. (Like addicts who get excited passing the alley where they first tried cocaine, the patients got excited thinking about their computers.) They crave despite negative consequences. (This is why those patients could crave porn without liking it.) Worse, over time, a damaged dopamine system makes one more "tolerant" to the activity and needing more stimulation, to get the rush and quiet the craving. "Tolerance" drives a search for ramped-up stimulation, and this can drive the change in sexual tastes towards the extreme.

Read the rest of the article here !



REWIRED is a documentary project about the effects of Internet pornography on the human brain. The documentary will feature leading scientists and their research as well as young adults who watched porn for many years of their life and at one point began to suffer from symptoms such as erectile dysfunction, inability to orgasm with a real partner and social anxiety.



These young adults (women and men) are convinced that porn was the cause. For REWIRED they will take us on their personal journey – from getting hooked up to their final commitment to never watch porn again.

The act of making love is sacred and should be seen in that light. Its mutually uplifting for both partners, without any one gender dominating the other as what's normally observed in our reality today with utter male dominance. The rise of the divine feminine is happening within each one of us, no matter what the gender. Its making us more compassionate, kind and caring towards each other ... extending the same love towards all beings we share this space with. The objective of sexual union isn't restricted to the act of procreation. It is deeply healing and rejuvenating in many ways to the mind, body and soul. We must choose wisely who we choose to share this energy with ... as we also tend to absorb others energies when we get physically intimate ....

“...And In the End, the Love We Take Is Equal To the Love We Make.” 
                                                                             ― The Beatles


Image Courtesy : Huffington Post


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For most part our society treats people who commit serious mistakes in life as criminals worthy of punishment, without seeing the need for real change within these individuals. Brazil has taken a step forward in the right direction by bringing some healing and hope for salvation for the prisoners in the form of the visionary brew, Ayahuasca.

The Brazilian prison system has seen many bloody revolts in recent times and the number of prisoners incarcerated has also increased exponentially. Acuda, a prisoners’ rights group in Porto Velho, began offering inmates therapy sessions in Yoga, Meditation and Reiki, a healing ritual directing energy from the practitioner’s hands to a patient’s body.

Two years ago, the volunteer therapists at Acuda had a new idea: Why not give the inmates ayahuasca as well? The Amazonian brew, which is generally made by blending and boiling a vine (Banisteriopsis caapi) with a leaf (Psychotria viridis), is growing in popularity in Brazil, the United States and other countries.

Acuda had trouble finding a place where the inmates could drink Ayahuasca, but they were finally accepted by the Santo Daime Church. Santo Daime is a Brazilian religion founded in the 1930s that blends Catholicism, African traditions and the trance communications with spirits popularized in the 19th century by a Frenchman known as Allan Kardec.

“Many people in Brazil believe that inmates must suffer, enduring hunger and depravity,” said Euza Beloti, 40, a psychologist with Acuda. “This thinking bolsters a system where prisoners return to society more violent than when they entered prison.” At Acuda, she said, “we simply see inmates as human beings with the capacity to change.”

In spite of the fact that some of these prisoners have committed heinous crimes towards innocent people, they too need a chance to change their lives for the better by turning within for answers and guidance from the spiritual realms which Ayahuasca brings to them. Anyone who is seeking forgiveness and, or needs to forgive in order to heal should be entitled the right to use any and all plant medicines that grow on our planet. Ayahuasca is one such powerful jungle medicine which heals us from deep within, with the help of an authentic shaman who guides us along our journey, and some help from the spirit world, always.

Source


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In the Western world today, more and more non-tribal Westerners are seeking out a teacher of shamanism and in response, increasing numbers of shamanic teachers are now appearing on the screen. But how do we ensure that we will be drawn to an authentically initiated individual who will serve us well?

In the beginning of our connection with this ancient wisdom tradition, some of us decide to seek out teachers in the indigenous world, often through participating in travel groups or tours into remote regions of the world. These tours are usually accompanied or led by an acknowledged or self-proclaimed expert, and these experiences can be intense, exciting, and life-changing. However, we frequently discover that just because someone seems to be an expert, the knowledge may be quite limiting and superficial. In addition, these experiences usually lack an ongoing connection to facilitate our shamanic training and to develop shamanic skills. Thus, we continue to search.


Accordingly, some of us seek out indigenous spiritual elders closer to home, yet we usually discover that there are very few now who know the old traditions and fewer still who may be inclined to share their spiritual wisdom with outsiders. Some of us are lucky, though, and find an elder who has chosen to extend their knowledge to everyone, regardless of culture, race or ethnicity.

Then there are the growing numbers of spiritual seekers who become aware of the shaman's path through reading the published works of individuals who have 'spent time' with indigenous peoples. Some find their way into relationship with these individuals, who offer knowledge as well as experiential training in seminars and workshops at institutes and conference centers.

For Westerners, the hands-on experiential workshop offers opportunities for intense immersion in the shaman's worldview and practice. These structured settings provide tools and techniques designed to bring us into an enhanced connection with our spirit helpers, our spirit teachers and our guides, creating a good working foundation for our own practice. In the shaman's world, it is always understood that the real teachers are found on the other side. Only the spirits can convey true teaching as well as authentic initiation to the shamanic practitioner.

Accordingly, the job of the authentic shamanic teacher is to facilitate this connection...

Once the shamanic aspirant has been brought into relationship with their helping spirits, the role of the outer teacher is essentially done. Yet it is also true that many return to work with a singular teacher in serial training workshops in order to deepen their practice in specific areas such as working with ancestral spirits, soul retrieval and transpersonal healing, or exploring the dimensional realities of the Upper Worlds.

In doing so, Westerners discover that the ancient methodologies of the shaman, developed across tens of millennia by our stone-age ancestors, are the birthright of all human beings everywhere. If we go back far enough, we are all descended from indigenous tribal peoples, Westerners and non-Westerners alike, and they all had great shamans.

This means that it is not required that you be a Zulu or a Siberian, a Mayan or Hawaiian or Native American to practice shamanism. The practice, the method, is essentially the same the world over. It belongs to all.

Source : Shared Wisdom

Image Courtesy : Myztico Campo


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