Imagine a World
Without Free Knowledge
For over a decade, we have spent millions of hours building the largest encyclopedia in human history. Right now, the U.S. Congress is considering legislation that could fatally damage the free and open internet. For 24 hours, to raise awareness, we are blacking out Wikipedia...
Sanctus is Simon Toyne’s first novel from the greatly anticipated Sanctus Trilogy. "An explosive apocalyptic conspiracy thriller from a major new British talent that will set the world alight." Release 14th April 2011, HarperCollins)
Fact and Fancy
By H. P. Lovecraft
How dull the wretch, whose philosophic mind
Disdains the pleasures of fantastic kind;
Whose prosy thoughts the joys of life exclude,
And wreck the solace of the poet’s mood!
Young Zeno, practic’d in the Stoic’s art,
Rejects the language of the glowing heart;
Dissolves sweet Nature to a mess of laws;
Condemns th’ effect whilst looking for the cause;
Freezes poor Ovid in an ic’d review,
And sneers because his fables are untrue!
In search of Truth the hopeful zealot goes,
But all the sadder turns, the more he knows!
Stay! vandal sophist, whose deep lore would blast
The graceful legends of the story’d past;
Whose tongue in censure flays th’ embellish’d page,
And scolds the comforts of a dreary age:
Would’st strip the foliage from the vital bough
Till all men grow as wisely dull as thou?
Happy the man whose fresh, untainted eye
Discerns a Pantheon in the spangled sky;
Finds Sylphs and Dryads in the waving trees,
And spies soft Notus in the southern breeze;
For whom the stream a cheering carol sings,
While reedy music by the fountain rings;
To whom the waves a Nereid tale confide
Till friendly presence fills the rising tide.
Happy is he, who void of learning’s woes,
Th’ ethereal life of body’d Nature knows:
I scorn the sage that tells me it but seems,
And flout his gravity in sunlit dreams!
Toward a Scientific Explanation of the Akashic Experience : an article based on Ervin Laszlo’s - 'The Akashic Experience: Science and the Cosmic Memory Field.'
Jerry Mander :
"No communities of peoples on this Earth have been more negatively impacted by the current global economic system than the world's remaining 350 million indigenous peoples. And no peoples are so strenuously and, lately, successfully resisting these invasions & inroads.
It is the first purpose of this book to describe the nature, breadth & ferocity of the assaults upon native societies that are ongoing today, and the global institutions and corporations that drive them, while desperately seeking access to their own lifeblood - the planet's fast disappearing resource supply.
But it is also our purpose to convey the impressive energy, scale, and clarity of purpose of a global indigenous resistance. It is growing increasingly broad, powerful, well organised and effective in both domestic and international contexts. Indigenous peoples are demanding respect, recognition and codification of the 'prior rights' to live where they have always lived, in the manner they choose, and with control over all decisions about their ancestral lands, and what is on them and in them.
Here is the basic problem : Economic globalisation, and the corporations and bureaucracies that are its driving forces, literally cannot survive without an ever-increasing supply of oil, natural gas, forests, minerals of all kinds, fish, freshwater, and arable lands, among other crucial needs. They also require supportive infrastructures - new roads, pipelines, dams, electricity grids, airports, seaports, etc. - to take the resources from the often pristine places where they are found and carry them across vast terrains and oceans to market.
In fact, the ultimate success of global corporations, and the entire economic model they sponsor and promote, is built upon a highly rickety platform requiring never-ending exponential economic growth, itself dependent upon never-ending resource supply to feed the growth. In the long run, of course, such never-ending growth is impossible on a finite planet. By now we already see a clear, sharp decline in availability of the most basic resources - leading to fierce contention over the remainder, even wars, as in Iraq over oil, and elsewhere on a smaller scale, over water.
Corporate growth and expansion are the primary bases of most short-term corporate profits. They also determine rates of investment and loans, shareholder value, and executive salaries. These factors, which are all intrinsic to the economic model, mandate that the global system continue to feed its ever more needy exploration for the last resources in nature, wherever they may be, to feed into the voracious maw.
Alas, a large percentage of these last resources are found today on lands where native peoples thrive, as they have for millennia. And so we have the roots of serious conflict: invasions, double-dealings and forced removals, cultural & political assaults, and very often, extreme violence, as we will see in these pages. You could call these resource wars. But more precisely they are world-view wars; paradigm wars, actually, deeply based in opposite understandings of how human beings should live on the earth. This book is dedicated to amplifying that main point."
"My own final comments are directed less to indigenous peoples than to communities of scholars, activists, and journalists who have thus far focused primarily on such issues as the environment, human rights, social justice, and democracy, and to suggest to them that indigenous struggles embody all of these issues. In more ways than one, indigenous issues are the frontier issues of our time. They deal with geographic frontier struggles where the larger, destructive globalisation process attempts to suck up the last living domains on the planet - its life forms, its basic resources, its peoples - in the empty cause of short-term wealth accumulation. And it is also a frontier struggle in conceptual terms: What are the values that can sustain us for the future? What are the worldviews that can keep the earth alive? How are we to live on behalf of coming generations of human beings and the larger community of beings and creatures?
It is increasingly clear to me that indigenous peoples of the earth have the answers to many these questions, if we would listen. Our job is to work to dismantle the institutions that now lead the world in the opposite direction, and to join forces in all efforts to replace those institutions with a hierarchy of values and standards that serve the earth and the communities who simply want to live their lives in peace and stability, in a traditional manner, on their own ancestral lands with control of their livelihoods and resources.
So, my personal plea is that all communities of activists should recognise that their own particular issues will only be benefited if they include the indigenous struggles as part of their own and permit the interests of indigenous peoples to share the front burners of their causes."
Obama Can Shut Down Internet For 4 Months Under New Emergency Powers - ‘Kill switch’ bill approved, moves to Senate floor...
To quote Michael Ellner: "Just look at us. Everything is backwards; everything is upside down. Doctors destroy health, lawyers destroy justice, universities destroy knowledge, governments destroy freedom, the major media destroy information and religions destroy spirituality."
Make the time...
~Extract from Voices of the First Day: Awakening in the Aboriginal Dreamtime by Robert Lawlor :
'Space, in our conventional awareness, is basically felt as distance, the empty interval separating objects. Our notion of space depends on our notion of time, which is necessary to measure distance. Hence most of the words we use to describe space, such as long and short, are also used to describe time.
Aborigines do not perceive space as distance. Space for them is consciousness and like consciousness, space is divided into two modes. The perceptible, tangible entities in space are like the conscious mind, and the invisible space between things corresponds to the unconscious mind. The term unconscious is misleading: the unconscious is always conscious; it is a continuum of dreaming. In Western culture, the presence and activity of the unconscious is obvious only during sleep and dreams. For the Aborigines, the unconscious mind is continous and ever-present, permeating all levels of existence, just as space invisibly fills everything from galaxies to the interior of the the atom. The conscious mind is like the things of this world: appearing and disappearing, alternating between wakefulness and sleep, between life and death.
The visible actuality of a form exists simultaneously with its invisible potential, just as the conscious perception exists simultaneously with the flow of the unconscious. Similarly, the potential of the seed and the actuality of the plant appear to follow one another in sequence, as day follows night. From the perspective of the Dreaming, though, day and night exist simultaneously as the opposite sides of a spinning sphere. The Aborigines refer to the inseparable relationship between the actual and the potential, the conscious and the unconscious, as the light and dark faces of the moon - both are always present. In a similar manner, the genetic code might appear to be evolving in sequence from simple to complex, but the simple, primary cells and patterns are present on earth at the same time as the complex forms, varieties, and combinations. The apparent all-pervasiveness of the sequential pattern results from our elevation of and total reliance on the functions of the conscious mind.
Everything that has a spatial existence results from a relationship between the Dreaming and the perceivable world, between the conscious and unconscious aspects of mind. To the Aborigines, the rainbow symbolises the edge of the unconscious; it is the Dreaming, where the invisible potentials begin to become visible. Birds, who wing their way through empty space, are the messengers of the unconscious, and flashes of lightening are violent discharges of energy from the depths of the unconscious.
To define consciousness as a field of activity with the potential to create unlimited forms, comparisons, analogies, and meanings is to approach the space perception of the Dreamtime. All spatial relationships in the Dreamtime are primarily symbolic. Meaning and information are not transported across distances and time, they are an integral part of consciousness expressing itself as spatial order and arrangement. For this reason, if an Aboriginal child inadvertently kicks a stone or twig, he or she is instructed by the tribal elder to replace it exactly how it was. To the Aborigines, the spatial landscape is a perfect symbolic description of the psychic content of humans and of the ancestral forces that created the world. To disturb the earth in any way is to obscure the meaning and history of humanity & reality. Knowledge is shared through resonance in space and time. Meaning, not space and time, connects all things.
The logic of space is the logic of a dream. An Aboriginal woman recently interviewed on television said, "With your vision you see me sitting on a rock, but I am sitting on the body of my ancestor. The earth, his body and my body are identical." The logic of dreams does not prevent our being from flowing into the being of other creatures, so that we live in their form and in their awareness. In dreams, other creatures enter and inhabit us. Every character in a dream is fabricated from the stuff of consciousness. In dreams, subject and object interpenetrate.
There is no external space separate from the internal. There are no objects or events - be they stars, spaceships, or molecules - separate from the feelings, desires, projections, activities, and images of consciousness. All are children born from the relationship between the conscious and the unconscious. Once we have been deluded by imbalanced modes of perception or misconstructed language into believing that space is separate from consciousness and time is other than the rhythmic swing between the subjective and the objective, then we have lost sight of the reality of creation.
The phenomenal world is considered the dream of the ancestral beings. Neither the dream nor the phenomenal world is considered an illusion; rather, together they constitute reality. Toward the end of his life, the visionary biologist Gregory Bateson intuited the existence of the Dreamtime :
"The individual mind is imminent but not only in the body. It is imminent also in pathways and messages outside the body, and there is a larger mind of which the individual mind is only a sub-system. This larger mind is comparable to god and is perhaps what some people mean by god, but it is still imminent in the total interconnected social systems and planetary ecology."
At this juncture in human history, it is imperative that we recover a sense of the deep logic that underlies the Aboriginal language, rituals, and way of life.'
In reference to Taliesin's 'Song of the Macrocosm':