Chapter 3 - Brain and Spirit, Spirit in nature - Adishhub

Chapter 3 – Brain and Spirit, Spirit in nature

Brain and Spirit. Spirit in nature


AND ALL SO we continue to be convinced that the mind belongs to the brain, and the correspondence of the mind to the brain seems so obvious to us that we cannot think of two terms one without the other. And from here, by virtue of illegal generalization, we come to the conclusion that the body and spirit are mutually subordinate to each other. This is because we are used to confusing the concepts of mind and spirit. The mind, of course, is not a spirit, but only an expression, a manifestation of the spirit. The mind relates to the spirit as a part to the whole. The spirit is much more extensive than the mind, but due to our unchanging intellectualistic concept, we see the whole spirit in the mind (Frank Granman).

The spirit extends beyond the brain on all sides. The activity of the brain is limited to the translation into movement of a small part of what is happening in consciousness (Bergeon, “Creative Evolution”).

What do we know about the spirit? Quite a lot of the Holy Scriptures and a lot of the manifestations of the spirit in nature and man.

1. The Monk Sergius ate with the brethren of the monastery. Suddenly he got up from the table, bowed to the west and said: “Rejoice, you too, the shepherd of Christ’s flock, and the blessing of the Lord be with you.”

The brethren asked in surprise: “To whom are you speaking, Holy Father?” The monk replied: “Now in front of our monastery, eight versts away, the Bishop of Perm Stefan, who was traveling to Moscow, stopped. He bowed to the Holy Trinity and said: “Peace be with you, spiritual brother.” So I answered him. ” Some of the monks hastened to that place and overtook Saint Stephen. He confirmed what Saint Sergius had said.

2. Engineer K. Pearl, a convinced materialist, parted with his friend K., who had left for Moscow, and lived in Tashkent with another engineer. Once at three o’clock in the morning he woke up from a loud call: “Karl Ivanovich!” Karl Ivanovich lit a candle, woke up his roommate, together with him examined the whole apartment, but found no one. In utter amazement, he wrote down the date of this strange event and a week later received a message about the suicide of his friend K. on the night and hour when he heard the mysterious call. Full of longing and love, the dying call of a suicide instantly covered the distance of 3300 km and was perceived by the brain of the sleeping K. I. Perl.

3. Mrs. Green, sitting on the veranda after dinner in one of the cities of England, quite in reality suddenly saw the following picture: a convertible car was approaching the shore of a large lake, in which two young girls were traveling. On the steep shore of the lake, the wheel of a convertible suddenly breaks, and he falls into the lake along with horses and riders. They are drowning, at this moment Mrs. Green hears a desperate call, her name. A month later, she receives a letter from her brother, who describes the death of her daughter and her friend exactly as she saw it.

I borrow this last example from an extremely interesting book by Academician Charles Richet (“Traite de metapsychique”), a prominent physiologist and physicist, one of the most prominent figures in the field of metapsychology, a new science that emerged at the end of the last century and is now being developed by well-known scientists of various countries.

Metapsychology aims to study by all means of scientific research the field of incomprehensible and mysterious mental phenomena, rejected by official psychology as superstition and fairy tales.

But only those who are not familiar with them and have not studied them with such deep scientific objectivity as C. Richet, Oliver Lodok and other prominent scientists, who have already created a large literature on metapsychology, can reject them with prejudice.

In Richet’s book there are many similar facts, each more surprising than the other. With great scientific rigor, he discusses them and comes to the following conclusion: Vibrations (forces) exist in the universe, which excite our sensitivity and cause reliable knowledge of reality, which our normal senses cannot provide. These forces are new and strange, should create a revolution in psychology, remake it to the ground.

Doctor of Science Kotik, who wrote a very important book about the undoubtedly established facts of thought transmission (“Emanation of psychophysical energy”, Wiesbaden, 1908), explains them in this way: “Thought is energy radiating outward. It has physical and mental properties, and it can This energy, born in the brain, spreads to the extremities of the body. It is hardly transmitted through the air, spreads along metal conductors. Apparently, it is not specifically inherent in human thought; it is possible that all things emit some kind of vibrating energy, because sensitive subjects not only perceive what the experimenter thinks, but also recognize those things that they do not think.

What gives Dr.Kotik reason to consider the invisible radiation of energy by the thinking brain, not only mental, but also psychophysical? Only the fact that when the experimenter is connected with a sensitive subject with the help of a metal wire, thoughts are read a little more successfully. But a huge number of other facts cited by Richet indicate that even without any contact there is a transfer of unknown energy, which, only by our ineradicable habit of explaining the incomprehensible and unknown with understandable and known, is considered some kind of material vibrations that have a beginning in some kind of molecular ( but also unknown) vibrations of the medulla. Satisfied with primitive explanations, they completely calm down if they are told that some kind of electrical vibrations emanate from the brain. Why, however, not to admit, together with Richet, that the phenomena of telepathy (transmission of thoughts and feelings at a distance) and clairvoyance are based on forces completely unknown to us in the modern state of science, completely inexplicable, even strange, as he says, forces? And fear, undoubtedly, takes possession of everyone who reads his big book.

I believe that so far we have the right to make only one, but an extremely important conclusion: in addition to ordinary irritations, adequate to our sense organs, our brain and heart can perceive much more important irritations emanating from the brain and heart of other people, animals and everything around us. nature and, most importantly, from the transcendental world unknown to us.

How, if not by the forces of the transcendental order, can explain such facts reported by Richet?

1. M. Hialon confirmed the certainty of the strange story that happened to MM Greedy, the director of the Daily Telegraph. When one Sunday he was standing in St. John’s Church, he suddenly felt the inspiration of tremendous power … It was like a voice saying to him: “Come back to your office.” The order was so imperative that MM Greedy, like a madman, rushed to run through the whole church, through the streets, ran into the editorial office to the amazement of his employees, and tore open the door of his office. A kerosene lamp blazed with a large flame on the table, and the whole room was filled with puffs of smoke.

2. Madame Tomeli in San Martin one evening trying to sleep, she suddenly saw her son knocked down by a carriage and dying. At night, in a storm, she runs 5 km along the Costa de Borge road and finds her son in a pothole at the edge of the road.

3. The famous William James cites this case. Young girl Bertha disappeared on October 31, 1898 at Anfield. More than 100 people were sent to search the forest and the shores of the lake. It was known that she headed for the bridge, but she was not seen again. The diver looked for her in the lake, but did not find her. On the night of January 2 to 3, a woman who was 8 km from Enfield sees in a dream the body of Bertha in a certain place. In the morning she goes to the bridge and points out to the diver exactly the place where he should find Bertha’s body, lying head down and so hidden that he will only see a galoshe on one leg. The diver, following these instructions, found a corpse at a depth of 6 meters in snags.

“I was shocked,” the diver said, “I am not afraid of corpses in the water, but I was attacked by the fear of a woman who was standing on the bridge. How did she come 8 km away to point out where the body is? It lay in a deep hole, head down. It was so dark in the water that I could not see anything. “

The last two examples relate to the field of clairvoyance, which Richet calls a new term – cryptosthesia. This name fits well with the extraordinary facts below.

1. In prison, Blouse hanged himself on his tie. Dr. Dufali cut a piece of this tie, wrapped it in many layers of paper and gave it to the somnambulist (not professional) Maria. She said that in the paper was wrapped something that killed the man, a rope … no, a tie; the prisoner who killed the man hanged himself. She said that the man had been killed with an ax and indicated the place where the ax was thrown. And indeed, in the place indicated by Maria, an ax was found.

2. Charles Richet met his acquaintance, a young girl named Stella, on December 2 and told her: “I am going to give a lecture on snake venom.” Stella, who had shown amazing clairvoyance before, immediately said: “I saw snakes tonight, or rather eels.” Then, of course, without saying why, I asked to tell me the dream. And here is exactly what she said: “They were more like two eels than snakes, for I saw that they had a white shiny belly and sticky skin. And I said to myself: I really do not like these animals, but it is unpleasant for me that they are being tortured. “

This dream corresponded strikingly to what I had done the day before, December 1st. On this day, I experimented with eels. Wanting to take their blood, I put two eels on the table. I remember their white shiny belly and sticky skin. They were fixed on the table to take the heart from them. I certainly did not talk about this to Stella, whom I had not seen for a long time, and she had no contact with the people visiting my laboratory.

Discussing many facts like these, Richet comes to the conclusion that all people, even those who seem to be the least sensitive, have other cognitive abilities besides ordinary ones. But in the insensitive, these cognitive abilities are extremely weak, almost imperceptible.

In a mysterious way, the thought of one person is communicated to the thoughts of others. We are not isolated, we are in an unknown connection with all people. And there is undoubtedly a truth in what is called “the spirit of the crowd.” A powerful stream of sympathy or anger, resentment or enthusiasm evokes an almost unanimous unity in an assembly united in a theater, forum or parliament. It is a stream that brings down all the dams. Couldn’t this emotion of the crowd be compared to the transmission of thought in an experiment? (Richer).

The selfless impulse of one brave man can captivate an entire army. This powerful stream of the spirit of courage and courage, poured out from one fiery heart, ignites hundreds of other hearts that have received it, as an antenna perceives radio waves. What, if not a mighty spiritual energy, can we call this all-conquering force, which in the Middle Ages generated whole psychic epidemics, recklessly and irresistibly dragging hundreds of thousands of people into crusades!

Is it not clear that a stream of evil energy, an evil spirit is poured into our heart and brain when we see the face of our enemy distorted by hatred, his eyes throwing sparks and our heart shrinks in fear?

In a quiet, sweet stream, the mother’s love pours out on the child clinging to her breast, the passionate feeling of her husband – on her beloved wife. A quiet and joyful light illuminates the soul of a person who always does deeds of love and mercy when the grace of God touches it. What is this if not the spiritual energy of love? <

I will pour out my Spirit on all flesh (Joel 2:28).

God is spirit. God is love, and the outpouring of His Spirit is the outpouring of love on all living things. Love creates. The universe is created by the all-creating and all-absorbing, endless stream of spiritual energy of Divine love. It was created from nothing, in the sense of nothing that was not primary … (maybe “matter” is a gap in the original – Ed.).

There is no eternal matter, just as there is no matter at all, but only energy in its various forms, the condensation of which appears in the form of matter.

Matter is a stable form of intra-atomic energy, and heat, light, electricity are unstable forms of the same energy. The process of decay of atoms, that is, the decomposition of matter, is reduced to the transfer of intra-atomic energy from a state of stable equilibrium to an unstable one, called electricity, light, heat, etc. Matter, thus, gradually turns into energy.

In the first chapter, we talked about the fact that during atomic decay, more and more subtle forms of energy are released, approaching something intangible.

What prevents us from taking the last step and recognizing the existence of completely immaterial, spiritual energy and considering it the primary form, the ancestor and source of all forms of physical energy?

Only a priori denial of the Spirit and the spiritual world, a stubborn and incomprehensible denial, for a huge number of facts imperatively forces us to reckon with them and recognize, along with material nature, the boundless, much more important spiritual world.

Your incorruptible Spirit dwells in everything (Wis. 12: 1).
Am I filling heaven and earth? – says the Lord (Jer. 23:24).
If He turned His heart to Himself and took to Himself its spirit (of the earth, of the whole universe) and its breath, all flesh would suddenly perish, and man would return to dust (Job 34,14 15).
If you take away their spirit, they die and return to their dust; send your spirit, they will be created, and you renew the face of the earth (Psalm 103: 29-30).
The Spirit gives life (John 6:63).
In His hand is the soul of all living (Job 12:10).
And the stars shone on their guards and rejoiced. He called them and they said, “Here we are,” and shone with joy before their Creator (Var. 3:34 35).
The hills are girded with joy; the meadows are clothed with flocks, and the valleys are covered with bread, they shout and sing (Psalm 64: 13-14).
And many psalms and songs of Ananias, Azariah and Misail are full of the spirit of hylozoism.

In all these texts of Holy Scripture, the idea of ​​universal fulfillment and revitalization by the Spirit of God is quite clear. You can’t talk about “dead nature”. There are no clear boundaries between inorganic and organic nature. This is the point of view of modern science.

The philosophy of Fichte and Lotze, the great profundity of Leibniz, clearly testifies to this. Here are the words of the latter, which coincide with the texts of Holy Scripture: There would be a gap in creation if the material nature were opposite to the spirit. Whoever denies the soul in animals, and in other bodies, representation and life in general, does not recognize Divine power, since he introduces something incongruous with God and with nature, namely the absolute absence of strength, so to speak, a metaphysical emptiness, which is so absurd as empty space or physical emptiness.

Eternally, countless stars and planets rush in world space, never slowing down their movement. Only by the force of this movement, by the force of inertia, unimaginably heavy bodies are held in world space, just as a heavy 40-inch projectile is held in the air.

Myriads of stars, planets, asteroids, meteors and comets rush. The face of the earth is changing with the movement of winds, streams of water, friction of sliding glaciers, fluctuations in temperature, and the surf. The powerful movement of underground volcanic forces creates new mountain ranges and earthly abysses.

In the vortices of centuries-old motions, innumerable stellar worlds are destroyed and re-emerge, and the great process of evolution, the highest movement in the universe, takes place. Atoms and electrons, X rays, ions and all the products of the dissociation of matter, which always take place, move endlessly with almost the speed of light. The life of organisms is maintained by the constant movement of molecules in the cells of organs. Molecular movement in nerve cells accompanies human thought. There is no peace in death, which is nothing more than a change in certain instantaneous states of equilibrium, also of short duration.

If it is so obvious that motion constitutes the essence and the basic law of material nature, then it is hardly possible that this universal world law does not reign also in the life of the spirit.

The law of motion, fundamental for all nature, erases the border between the living and the dead. Movement is the essence of matter. And if it is necessary to admit that in living organisms the movement underlying their mental phenomena is produced and determined by the spirit of life, the energy of the spirit, then movement in inorganic nature must be recognized as a derivative of the same spirit.

Spiritual energy flowing from the Spirit of God, the energy of love moves the whole of nature and gives life to everything. She is the source of life and nothing is dead. Movement in inorganic nature, as in living nature, is a manifestation of life, at least in a minimal form, little known to us. The genetic link between inorganic and organic nature confirms this. For from the earth the life of plants originates, and from them the whole animal world is nourished.

Inorganic and organic nature is built from the same chemical elements and according to the same physical laws. One great universal law of development governs the entire universe, and there can be no stoppage in development, there can be no sharp boundary between it and inorganic nature. The entire inorganic nature, the entire universe, is permeated with spiritual energy. But only in the highest forms of development (creation) does this energy reach the meaning of a free, self-conscious spirit.

Sensitivity is characteristic of all living things. But the methods of subtle research show that matter is not only extremely mobile (mercury in a thermometer rises from the touch of a hand), but that it has an unconscious sensitivity that surpasses the conscious sensitivity of living beings.

The bolometer, which consists in its essential part of platinum wire, is so sensitive that it reacts to the action of a very weak beam of light, capable of raising the temperature by only one hundred millionth of a degree. Stella showed that it is enough to touch the iron wire with his finger to generate an electric current in it. It is known that Hertz waves at a distance of hundreds of kilometers deeply affect metals, causing them to vibrate electrically. The wireless telegraph is based on this phenomenon. With witty experiments, Stella showed that metals are inherent in “fatigue”, that after “rest” this fatigue disappears, that irritating, depressing toxic substances act on them.

Living things differ from “dead” nature in that they feed and reproduce. It is not yet known in science for certain that these functions are also characteristic of minerals … However, there is reason to expect that the science of the future will find indications on them in nature as well. Already, an enzyme has already been found in some minerals, which in its action is similar to sex hormones, accelerating the growth and puberty of newborn animals. And we know that in living organisms, enzymes serve mainly for nutritional purposes. What is strange in the assumption that mineral enzymes are also necessary for the nutrition of minerals, of course, not the same as in the body, but in a form that is still unknown?

Can’t the chemical exchange always occurring in inorganic nature have the value of nutrition? Doesn’t the soil thirst, does not need water, like all living things?

The mineral substance is characterized by its crystalline form, like a living being by its anatomical structure. Before reaching its definite shape, a crystal, as a living being and a plant, undergoes a successive evolution: it begins in the form of a granular state, which turns into a fibrous one and, finally, into a homogeneous one. Like animals and plants, the mutilated crystal corrects its ugliness. The crystal is an organized being. Crystals have two forms of reproduction. Under certain conditions, for example, at a certain pressure, concentration of the solution, etc., liquids can crystallize only when a crystalline nucleus is placed in them. Crystals formed afterwards can be considered as descendants of this crystal in the same way as bacteria developing in solution, are the descendants of the bacteria that we introduced into this solution. However, there are conditions in the environment in which crystallization occurs without the preliminary introduction of nuclei.

We must ponder over the depth of the words of the long-suffering Job: From His Spirit is the splendor of heaven.

The relationship between spirit and form is great and deeply important. In material forms, the spirit inherent in matter is vividly reflected. Moreover, the spirit creates forms.

This is clearly expressed in the forms of human bodies. True, they do not always correspond to the spiritual essence of a person. Not only the eyes are the mirror of the soul, but all the forms of the body and its movements correspond to the soul, its spirit, as in the image of the evil man in Solomon (Proverbs 6, 12-14). In the entire appearance of a person, his spiritual essence is vividly reflected. The gross and cruel spirit, already in the process of embryogenesis, directs the development of somatic elements and creates gross and repulsive forms that reflect it. A pure and meek spirit creates for itself a home full of beauty and tenderness. Think of Raphael’s Madonnas, Leonardo da Vinci’s La Gioconda.

How, if not the formative influence of the spirit, can explain the amazing subtle difference between two very similar physiognomies, especially female ones: the same extremely similar outlines of the eyes, nose, mouth, almost equal sizes and proportions of parts of the face and head, but one face is vulgar, and the other is subtle and beautiful.

A careful analysis shows that this difference in the spiritual appearance with almost identical somatic forms depends on very small and subtle differences: a slightly different outline of the eyebrows, an imperceptibly thin fold of the lips, the size and shape of the palpebral fissure – and a completely different spiritual appearance. The striking image of Mona Lisa was created by those subtle features that Leonardo da Vinci gave to wives for several years. to a person.

Like the genius of Leonardo da Vinci, the spiritual energy inherent in chro acts in embryonic development. mosomes of sex cells, and creates living images of the edge. honeycomb and ugliness, tenderness, purity, love and rudeness, repulsive animality and anger. These innate external forms become more and more pronounced in postembryonic life as the spirit develops in one direction or another.

The multifaceted significance of beauty in nature, and, of course, it is not limited to only the goals of sexual selection. Not only to attract females, they are dressed with bright and beautiful plumage and male birds sing beautifully. Not only to attract insects carrying fertilizing pollen, flowers shine with beauty and fragrance. The great beauties of nature, of course, have more than just utilitarian goals.

Ensembles and elements of beauty and ugliness in nature, perceived by the human spirit, are transformed in it into works of art and science, these great engines of the spiritual development of mankind. From the simplest forms of beauty, from the roundness and smoothness of lines that caress our eyes, the proportionality and symmetry of forms, the charm and power of chiaroscuro, harmonious combinations of colors and sounds, nature ascends to grandiose ensembles of beauty, full of spiritual strength and grandeur.

The massifs of mountains and rocks, shrouded in dark clouds, driven by a hurricane, the bulk of ocean waves, storming the coastal cliffs, are imbued with the spirit of grandiose strength and power. The spirit of eternity and infinity is poured into our souls from the myriad stars of the night sky. Such joy and peace are brought back by the gentle colors of the dawn and the fields and lakes illuminated by the moonlight. The highest value of moral beauty and the abomination of ugliness is manifested by nature in the meek and pure eyes of kind people, in the repulsive form of villains and dishonest ones.

And if it is so obvious that in these forms of moral beauty and ugliness we really perceive the radiation of the spirit of beauty and the spirit of malice that excite our hearts, then are we not entitled to say that the basis of those deep spiritual perceptions that we receive from the beauty and ugliness of forms of inorganic nature, are there similar influences on us of the spiritual energy inherent in all nature?

It does not matter that amorphous matter (“formless”, “form” in Greek) does not make such an impression of a spiritual order on us at all, the important thing is that SPIRIT is associated with form.

We say that the Spirit directs the development of human bodies in their respective forms. Now let’s say that not without the creative influence of the spirit, forms of inorganic nature, all forms of the universe are created. In that deep spiritual, even moral impact, which is produced on us by the beauty of nature, fanned by the spiritual energy, one must see the purpose and significance of beauty. If the universe were what it seems to materialists, then there would be no beauty of forms created by the spirit in it.

They brought me a bouquet of flowers. Oh, how much subtle, enchanting beauty there is in these wondrous little creations of God! And at the same time, how charming they are for their smallness, full of meekness, simplicity. The thinnest lace of delicate white inflorescences, blue and pink, purple and blue crumbs look at us with the clean eyes of their petals and corollas, pouring out their wonderful aroma on us.

Isn’t it obvious that this is a mute sermon on spiritual purity?

One must have a very coarse heart so as not to hear this voice of God, which sounds so clearly in the beauty of the material forms of nature. Naturally, women are especially fond of flowers, and this does honor to their hearts.

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