Table of Contents
Pêşgotin: Why We Are Writing This Book
Pêşkêş: A Universal Love Story
Preamble: Spontaneous Remission
Part I – What If Everything You Know Is Wrong
Chapter 1: Bawerî Dîtin
Chapter 2: Act Locally, Evolve Globally
Chapter 3: A New Look at the Old Story
Chapter 4: Rediscovering America
Part II – Four Myth-Perceptions of the Apocalypse
Chapter 5: Myth-Perception One: Only Matter Matters
Chapter 6: Myth-Perception Two: Survival of the Fittest
Chapter 7: Myth-Perception Three: It’s in Your Genes
Chapter 8: Myth-Perception Four: Evolution Is Random
Chapter 9: Dysfunction at the Junction
Chapter 10: Going Sane
Part III – Changing the Guard and Re-Growing the Garden
Chapter 11: Pêşkeftina Fractal
Chapter 12: Time to See a Good Shrink
Chapter 13: The One Suggestion
Chapter 14: A Healthy Commonwealth
Chapter 15: Healing the Body Politic
Chapter 16: A Whole New Story
CHAPTER 1
Bawerî Dîtin
"Em ne hewce ne ku cîhan xilas bikin, tenê wê bêtir bi aqilmendî derbas bikin"
—Swami Beyondananda
Em hemî dixwazin ku cîhanê rast bikin, gelo em pê hay dibin an na. Li ser asta hişmendî, gelek ji me hest dikin ku ji bo sedemên altruîst an exlaqî gerstêrkê rizgar dikin. Li ser astek bê hiş, hewildanên me yên ku wekî stêrên erdê xizmetê dikin ji hêla bernameyek tevgerî ya kûrtir, bingehîn a ku wekî fermana biyolojîkî, motora zindîbûnê. Em bi xwezayî hest dikin ku ger gerstêrk hilweşe, em jî wusa dikin. Ji ber vê yekê, bi niyetên baş çekdar, em cîhanê lêkolîn dikin û dipirsin, "Em ji ku derê dest pê dikin?"
Terorîzm, jenosîd, hejarî, germbûna global, nexweşî, birçîbûn. . . jixwe rawestîn! Her krîzek nû li çiyayek bêhêvî ya bêhêvîtiyê zêde dike, û em dikarin bi hêsanî ji ber acilî û mezinahiya tehdîdên li pêşiya me bifetisin. Em difikirin, “ez tenê yek kes im - yek ji mîlyaran. Çi dikare I di derbarê vê tevliheviyê de bikin? " Mezinahiya wezîfeyê bi me re çiqas piçûk û bêçare xiyal dikin ku bibin yek, û niyetên meyên baş zû ji pencereyê bifirin.
Bi hişmendî an nezanî, piraniya me li cîhanek xuya dike ku ji kontrolê tê, bêhêzî û qelsiya xwe qebûl dikin. Em xwe tenê mîna miriyan fêhm dikin, tenê hewl didin ku wê rojê bikin. Mirov bi texmîna bêçaretiyê, timûtim ji Xwedê lava dikin ku pirsgirêkên xwe çareser bike.
Sûreta Xwedayê dilsoz ê ku ji cacophonyek bêdawî ya daxwazên ku ji vê gerstêrka nexweş derdikevin kerr dibe, di fîlimê de bi kêfxweşî hate xuyang kirin, Bruce Almighty, ku karakterê Jim Carrey, Bruce, karê Xwedê girt ser milê xwe. Benda wî ya ku di mejiyê wî de bêdawî dilerizî, Bruce dua veguherand ser notên Post-It only tenê da ku di binê kaxezek kaxezê de were veşartin.
Gava ku gelek kes dibêjin ku bi byncîlê jiyana xwe didomînin, têgihiştina bêhêziyê ew qas belav e ku yên herî dilsoz jî ji referansên pir caran yên di nivîsên ku hêzên me mezin dikin de kor dibînin. Mînakî, Mizgîn di derbarê wî çiyayê bêhêvî yê bêhêvî de talîmatên taybetî pêşkêşî dike: Ger baweriya we bi qasî tovek xerdelê hebe, hûn dikarin ji vî çiyayî re bêjin, "Ji vir biçin wir" û ew ê bar bike. Dê ji we re tiştek çênabe. Ew tovê xerdelê yê dijwar e ku were daqurtandin. Tiştê ku me hewce dike bawerî ye, û dê tiştek ji me re ne gengaz be? Erê . . rast!
Lê, bi giranî, bi van talîmatên îlahî yên li dest, em dipirsin, "Ma qewînbûn û qelsiya me ya texmînkirî rasterast şiyana mirovan e?" Pêşkeftinên biyolojî û fîzîkî têgihîştinek alternatîfek ecêb pêşkêş dikin ku têgihîştina bêhêlbûna me encama wê ye sînorên hîn bûn. Ji ber vê yekê, dema ku em dipirsin, "Em bi rastî di derbarê xwe de çi dizanin?" em bi rastî dipirsin, "Em di derbarê xwe de çi fêr bûne?"
Are We as Frail as We Have Learned?
In terms of our human evolution, civilization’s current Official Truth Provider is materialistic science. And according to the popular modela bijîşkî, the human body is a biochemical machine controlled by genes, while the human mind is an elusive epiphenomenon, ango, rewşek duyemîn, bûyerek ji xebata mekanîkî ya mejî hatî. Ew awayek xwerû ye ku mirov bibêje laşê fizîkî rast e û hiş hişê xiyalê mejî ye.
Until recently, conventional medicine dismissed the role of the mind in the functioning of the body, except for one pesky exception—the bandora cîhanê, which demonstrates that the mind has the power to heal the body when people hold a belief that a particular drug or procedure will effect a cure, even if the remedy is actually a sugar pill with no known pharmaceutical value. Medical students learn that one third of all illnesses heal via the magic of the placebo effect.
With further education, these same students will come to dismiss the value of the mind in healing because it doesn’t fit into the flow charts of Newtonian medicine’s biochemical paradigm. Unfortunately, as doctors, they will unwittingly disempower their patients by not encouraging the healing power inherent in the mind.
We are further disempowered by our tacit acceptance of a major premise of Darwinian theory, the notion that evolution is driven by an eternal têkoşîna zindîbûnê. Programmed with this perception, humanity finds itself locked in an ongoing battle to stay alive in a dog-eat-dog world. Tennyson poetically described the reality of this bloody Darwinian nightmare as being a world “red in tooth and claw.”
Awash in a sea of stress hormones derived from our fear-activated adrenal glands, our internal cellular community is unconsciously driven to continuously employ fight-or-flight behavior in order to survive in a hostile environment. By day, we fight to make a living, and, by night, we take flight from our struggles via television, alcohol, drugs, or other forms of mass distraction.
But all the while, nagging questions lurk in the back of our mind: “Is there hope or relief? Will our plight be better next week, next year or ever?”
“Not likely,” Darwinists reply. “Life and evolution are an eternal ‘struggle for survival,’” they say.
As if that were not enough, defending ourselves against the bigger dogs in the world is only half the story. Internal enemies also threaten our survival. Germs, viruses, parasites, and, yes, even foods with such sparkly names as Twinkies™ can easily foul our fragile bodies and sabotage our biology. Parents, teachers, and doctors programmed us with the belief that our cells and organs are frail and vulnerable. Bodies readily breakdown and are susceptible to sickness, disease, and genetic dysfunction. Consequently, we anxiously anticipate the probability of disease and vigilantly search our bodies for a lump here, a discoloration there or any other abnormality that signals our impending doom.
Ma Mirovên Asayî Xwediyê Hêzên Supermahîn in?
In the face of heroic efforts needed to save our own lives, what chance do we have to save the world? Confronted with current global crises, we understandably shrink back, overwhelmed with a feeling of insignificance and inability to influence the affairs of the world. It is far easier to be entertained by reality TV than to actually participate in our own reality.
But, consider the following:
Firewalking: For thousands of years, people of many different cultures and religions from all parts of the world have practiced firewalking. A recent Guinness World Record for longest firewalk was set by 23-year-old Canadian Amanda Dennison in June 2005. Amanda walked 220 feet over coals that measured 1,600 to1,800 degrees Fahrenheit. Amanda didn’t jump or fly, which means her feet were in direct contact with the glowing coals for the full 30 seconds it took her to complete the walk.
Gelek kes qabîliyeta ku di dema meşek wusa de bê şewat bimîne bi diyardeyên paranormal ve girê didin. Berevajî vê yekê, fîzîknas pêşniyar dikin ku xetera ku tê texmîn kirin xapandinek e, îdia dikin ku ember ne germkerên mezin in û ku pêyên rêwiyê têkiliya wan bi komirê re heye. Lêbelê, pir hindik tinazên xwe rastî pêlav û gogên xwe hatine derxistin û zêrên şewqdar derbas kirine, û yek jî bi feat lingên Amanda re li hev nekiriye. Wekî din, heke ku komir bi rastî fena ku fîzîkzan pêşnîyar dikin, ew çawa dişewitin şewitandinên giran ên ku ji hêla gelek "tûrîstên qeza" ve li ser agirên wan têne jiyîn?
Our friend, author and psychologist Dr. Lee Pulos, has invested considerable time studying the firewalking phenomenon. One day, he bravely faced the fire himself. With his pants rolled up and his mind clear, Lee walked the gauntlet of burning embers. Upon reaching the other side, he was delighted and empowered to realize that his feet showed no sign of trauma. He was also totally surprised to discover upon unrolling his pants, his cuffs detached along a scorch mark that encircled each leg.
Whether or not the mechanisms that allow firewalking are physical or metaphysical, one outcome is consistent: those who expect the coals to burn them, get burned, and those who don’t, don’t. The belief of the walker is the most important determinant. Those who successfully complete the firewalk experience, firsthand, a key principle of quantum physics: the observer, in this case, the walker, creates the reality.
Meanwhile, on the extreme opposite of the climate spectrum, the Bakhtiari tribe of Persia walk barefoot for days in snow and ice over a 15,000-foot mountain pass. In the 1920s, two explorers, Ernest Schoedsack and Merian Cooper, created the first feature length documentary, a brilliant award-winning movie titled Grass: forerê Jiyanek Neteweyek. Vê fîlima dîrokî koçkirina salane ya Bakhtiari, pêşbazek koçerên ku pêwendiya wan a berê bi cîhana nûjen re tunebû girt. Salê du caran, wekî ku wan ji hezar hezarî re kir, ji 50,000 zêdetir kes û keriyek nîv mîlyon pez, çêlek û bizinan ji çem û çiyayên qeşagirtî derbas bûn û xwe gihandin mêrgên kesk.
To get their traveling city over the mountain pass, these hardy, barefooted people dig a roadway, 15 feet wide and miles long, through towering ice and snow. Good thing that these people didn’t know they could catch their death of cold by being shoeless in the snow for days!
Armanc ev e, ka dijwarî lingên sar in an "lingên pêçayî", em mirov bi rastî ne wekî ku em difikirin lawaz in.
Hilgirtina Giran: Em hemî bi hildana giraniyê, ku tê de mêr û jinên masûlkedar hesin derdixin, nas dikin. Hewldanên weha laşsaziyek dijwar hewce dike, û dibe ku, hin steroîd li teniştê. Di rengek werzîşê de ku tê gotin giraniya tevahî, xwedan rekorên cîhanê yên nermikî di navbera 700 û 800 lîreyan de ne û titlîstên jinan bi navînî dora 450 û 500 lîreyan radikin.
While these accomplishments are phenomenal, many other reports exist of untrained, un-athletic people showing even more amazing feats of strength. To save her trapped son, Angela Cavallo lifted a 1964 Chevrolet and held it up for five minutes while neighbors arrived, reset a jack, and rescued her unconscious boy. Similarly, a construction worker lifted a 3,000-pound helicopter that had crashed into a drainage ditch, trapping his buddy under water. In this feat captured on video, the man held the aircraft aloft while others pulled his friend from beneath the wreckage.
To dismiss these feats as the consequence of an adrenaline rush misses the point. Adrenaline or not, how can an untrained average woman or man lift and hold a mass one-half ton or more for an extended duration?
Van çîrokan balkêş in ji ber ku ne Xanim Cavallo û ne jî karkerê avahîsaziyê di bin mercên normal de nekarîn kiryarên wusa bi hêz ên sermirovî pêk bînin. Ramana rakirina gerîdeyek an helîkopterek nayê xeyal kirin. Lê digel ku jiyana zarokê an hevalê wan di hevsengiyê de daleqandî bû, van mirovan bi nezanî baweriyên xweyên sînordar sekinand û armanca xwe li ser baweriya herî pêşîn a wê gavê hişt: Divê ez vê jiyanê xilas bikim!
Jehra Vexwarinê: Every day we bathe our bodies with antibacterial soaps and scrub our homes with potent antibiotic cleansers. Thus, we protect ourselves from ever-present deadly germs in our environment. To remind us how susceptible we are to invasive organisms, television ads exhort that we cleanse our world with Lysol™ and rinse our mouths with Listerine™ . . . or is it the other way around? The Centers for Disease Control and Prevention along with the media continuously inform us of the impending dangers of the latest flu, HIV, and plagues transported by mosquitoes, birds, and swine.
Why do these prognostications worry us? Because we have been programmed to believe our body’s defenses are weak, ripe for invasion by nasty bugs with deadly intentions.
If Nature’s threats weren’t bad enough, we must also protect ourselves from byproducts of human civilization. Manufactured poisons and massive amounts of excreted pharmaceuticals are toxifying the environment. Of course poisons, toxins and germs can kill us—we all know that. But then there are those who don’t believe in this reality—and live to tell about it.
In an article integrating genetics and epidemiology in the journal Zanist, microbiologist V. J. DiRita wrote, “Modern epidemiology is rooted in the work of John Snow, an English physician whose careful study of cholera victims led him to discover the waterborne nature of this disease. Cholera also played a part in the foundation of modern bacteriology—40 years after Snow’s seminal discovery, Robert Koch developed the germ theory of disease following his identification of the comma-shaped bacterium Vibrio cholerae wekî ajanê ku dibe sedema kolera. Teoriya Koç bê kêmasiyên wê nebû, yek ji wan wusa bawer bû ku V. kolera ne bû sedema kolerayê ku wî qedehek jê vexwar da ku îsbat bike ku ew bê zirar e. Ji ber sedemên nediyar ew bê nîşanan ma, lê dîsa jî nerast bû. ”
Here’s a man who, in 1884, so challenged the accepted medical opinion, that to prove his point, he drank a glass of cholera, yet remained symptom free. Not to be outdone, the professionals claimed he was the one who was wrong!
Em ji vê çîrokê hez dikin ji ber ku beşa herî vebêjer ev e ku zanist ceribandina cesaretê ya vî zilamî betal kir bêyî ku xwe bixe lêpirsînê sebebê sekinandina wî ya eşkere, ku pir bi îhtîmalek mezin baweriya wî ya rast bû. Ji bo zanyaran hêsantir bû ku wî wekî îstisnayek irksome derman bikin ji guhertina qaîdeyên ku ew afirandine. Lêbelê, di zanistê de, veqetandek tenê tiştek ku hîn nehatiye zanîn an fam kirin temsîl dike. Bi rastî, di dîroka zanistê de hin pêşveçûnên herî girîng rasterast ji lêkolînên li ser îstîsnayên anomalî hatine.
Naha ji çîroka kolerayê fêr bibin û wê bi vê rapora ecêb re bikin yek: Gundewarê rojhilatê Kentucky, Tennessee, û deverên Virginia û Carolina Bakur xwedan binyadparêzên dilsoz in ku wekî Dêra Pîroziya Pênciwên Azad têne zanîn. Di rewşek dilşadiya olî de, civat parastina Xwedê bi saya kapasîteya xwe ya bi ewlehî rêvebirina marên jehrîn û pêlavên pîs nîşan didin. Her çend gelek ji van kesan bixeniqin jî, ew nîşanên hêvîdar ên jehra jehrîn nîşan nadin. Rûtîna mar tenê çalakiya vekirinê ye. Bi rastî civatên dilsoz têgîna parastina Xwedayî gavek mezin pêşve diçin. Di şahidiyê de ku Xwedê wan diparêze, ew dozên jehrî strychnine vedixwin bêyî ku bandorên xisar nîşan bidin. Naha, ji zanistê re razek dijwar heye ku zikê wê bide!
Spontaneous remission: Every day, thousands of patients are told, “All the tests are back and the scans concur . . . I am sorry; there is nothing else we can do. It is time for you to go home and get your affairs in order because the end is near.” For most patients with terminal diseases, such as cancer, this is how their final act plays out. However, there are those with terminal illnesses who express a more unusual and happier option—spontaneous remission. One day they are terminally ill, the next day they are not. Unable to explain this puzzling yet recurrent reality, conventional doctors in such cases prefer to conclude that their diagnoses were simply incorrect—in spite of what the tests and scans revealed.
Li gorî Dr. Lewis Mehl-Madrona, nivîskarê Tiba Coyote, spontaneous remission is often accompanied by a “change of story.” Many empower themselves with the intention that they—against all odds—are able to choose a different fate. Others simply let go of their old way of life with its inherent stresses, figuring they may as well relax and enjoy what time they have left. Somewhere in the act of fully living out their lives, their unattended diseases vanish. This is the ultimate example of the power of the placebo effect, where even taking a sugar pill is not needed!
Now here’s an utterly crazy idea. Instead of investing all of our money into the search for elusive cancer-prevention genes and what are perceived to be magic bullets that cure without the downside of harmful side effects, wouldn’t it make sense to also dedicate serious effort to research the phenomenon of spontaneous remission and other dramatic, non-invasive medical reversals associated with the placebo effect? But because pharmaceutical companies haven’t come up with a way to package or affix a price tag to placebo-mediated healing, they have no motivation to study this innate healing mechanism.
Do We Need Surgery? Or Just a “Faith-Lift?”
All who participate in walking across coals, drinking poison, lifting cars, or expressing spontaneous remissions share one trait—an unshakable bawerî ew ê di wezîfeya xwe de biserkevin.
We do not use the word belief lightly. In this book, belief is not a trait that can be measured on a scale from 0 to 100 percent. For example, drinking strychnine is not a game for the “I really, really think I believe” crowd. Belief resembles pregnancy; you’re either pregnant or you’re not. The hardest part about the belief game is that you either believe something or you don’t—there is no middle ground.
Even though many physicists might say they believe lit coals are not really hot, they are not apt to shovel the briquettes out of their Weber grill and practice firewalking on them. While you may hold a belief in God, is it powerful enough to believe God will protect you if you drink poison? Put another way, how would you like your strychnine—stirred or shaken? We suggest before you answer that question you have zero percent doubt. Even if you have up to a whopping 99.9 percent belief in God, you might want to forego the strychnine and settle for iced tea.
Heke hûn nimûneyên awarte yên li jor hatine veqetandin wekî îstisnayan binirxînin, em qebûl dikin. Lêbelê, heke ew îstisnayên ku ji hêla zanista kevneşopî ve nayên şirove kirin jî, mirov her dem wan ezmûn dike. Ger zanistiya me tune ku em şirove bikin ka wan çi kirî jî, ya wan serpêhatiyên mirovên adetî ne. Wekî mirovek bixwe, dibe ku hûn heman tiştan jî bikin, an hê çêtir, heke tenê baweriya we hebe. Dengê nas?
While dema ku van çîrokan awarte ne, ji bîr mekin ku ji bilî îro dikare bi hêsanî bibe zanista sibê ya qebûlkirî.
Mînakek berbiçav a dawîn a hêza zêhnê li ser biyolojiyê dikare ji fonksiyona razdar a ku bi gelemperî tête navnîş kirin tevliheviya kesayetiya piralî, more officiously known as Dissociative Identity Disorder (DID). A person with DID actually loses his or her own ego identity and takes on the unique personality and behavioral traits of a completely different person.
How could this be? Well, it’s like listening to a radio station in your car and, as you travel, the station becomes static-ky and fades out as a different station on the same frequency grows stronger. This can be jarring if, for example, you are cruising with The Beach Boys and, a couple of choppy moments later, you find yourself in the midst of a fire and brimstone Bible-thumpin’ revival. Or, for that matter, what if you’re enjoying Mozart and the Stones suddenly roll in?
Neurologically, multiple personalities resemble radio-controlled bio-bots whose “station identification” uncontrollably fades from one ego identity to another. The unique behavior and personality expressed by each ego can be as vastly different as a military march is from jazz or folk is from acid rock.
While almost all attention has been placed on the psychiatric characteristics of persons affected with DID, there are also some surprising physiological consequences that accompany ego change. Each of the alternate personalities has a unique electroencephalogram (EEG) profile, which is a biomarker equivalent to a neurological fingerprint. Simply put, each individual persona comes with its own unique brain programming. Incredible as that may seem, many persons with multiple personalities change eye color in the short interval it takes to transition from one ego to the next. Some have scars in one personality that inexplicably disappear as another personality emerges. Many exhibit allergies and sensitivities in one personality but not in another. How is this possible?
DID individuals might help us answer that question because they are the poster children for a burgeoning new field of science called psîkoneuroimunolojî, which, in people-speak, means the science (—ology)of how the mind (derûnî—) controls the brain (—neuro—), which in turn controls the immune system (—imun—).
The paradigm-shattering implications of this new science are simply this: while the immune system is the guardian of our internal environment, the mind controls the immune system, which means the mind shapes the character of our health. While DID represents a dysfunction, it undeniably reveals the fact that programs in our mind profoundly control our health and well-being as well as our diseases and our ability to overcome those diseases.
Naha hûn dikarin bêjin, "Çi? Bawer biyolojiya me kontrol dikin? Hiş li ser madeyê heye? Ramanên erênî difikirin? Ma ev ji wê kumê Serdema Nû pirtir e? " Bê guman na! Dema ku em dest bi nîqaşek li ser zanista nû-qirax dikin hûn ê bibînin ku flûf li vir disekine.