https://www.imperial.ac.uk/news/152867/new-study-discovers-biological-basis-magic/
Russian Language Source:
https://t.me/c/1624019600/1505
BUDDHIST - MARXISM ALLIANCE (UK) |
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Author’s Note: I encountered the article referenced below – not in its original ‘English’ rendering – but in fact in a Russian-language translation featured as an informative post uploaded onto the ‘Грибник Илюша Chat’ (Ilyusha Hrybnyk Chat) Telegram Channel. When I translated the Russian-language text back into English (before I located the original English-language version) – I found that the Russian author had arranged the data from the research into a more efficient representation of the findings – and had achieved this by ‘tidying-up’ the original presentation. It is the English translation of the Russian interpretation that I have referenced below*, as I feel it possesses a greater insight and clarity into the findings of the research with regards to ‘expansive awareness’. Essentially, different parts of the brain are simultaneously ‘enhanced’ or ‘reduced’ in their functionality (disrupting the genetic blueprint of ‘balance’ provided through natural selection) when subjected to the ingesting of mind-altering drugs. This process generates a perceivable ‘distance’ or ‘dissonance’ (often described as a ‘three-dimensional’ and ‘all-embracing space’ within which all things seem to ‘manifest’ and ‘appear’) in the manner through which the human subject experiences the inner (subjective) and outer (objective) world. Indeed, such designations as ‘subject’ and ‘object’ appear to dissolve into insignificance as all things seem to be ‘unified’ whilst maintaining their inherent ‘diversity’. As the brain is striving to ‘balance’ the chemical processes to enhance the (evolutionary) chances of survival for the subject concerned – the ‘creative’ impulses are dramatically enhanced! This explains why ‘inspired’ and ‘unique’ artistic creations are often the result of this type of transformational experience. The point I make below, is that certain spiritual and religious ‘rituals’ replicate (overtime) the dramatic (existential) effects of entheogen chemicals – but that these ‘rituals’ achieve this transformation through psychological discipline and radical behaviour modification - having no reliance upon an external chemical agency. Finally, science is proving that genuine spiritual or religious experience is ‘real’ but that it is NOT the product of an external theological entity ‘protecting’ the transformation process into the individual concerned, as a ‘reward’ for devotional or faithful living! Such an experience, although unusual, is entirely natural and is subject to explanation through scientific investigation. ACW (7.7.2022) Although when human subjects living within modern (‘individualistic’) societies (as opposed to ‘collectivised’ primitive, traditional or tribal societies) ingest mind-altering drugs - there is little or no preparation for the resulting transformative experience. Therefore, the experienced ‘event’ is perceived as being ‘peak’, highly ‘unusual’ and sometimes even ‘traumatic’ as it separates the perception of the subject from the ordinary world that is ‘familiar’ to the senses. This is because the sensual experiences have not been anticipated and prepared for through the agency of spiritual, religious or communal ‘ritual’ that educates, acculturates and prepares the experiencing mind and body for this shift in awareness. This ritual can vary in length, but when linked to established religious practice (such as that found within the many and various ‘monastic’ or ‘meditative’ traditions of the world), it can take numerous years of training involving extensive study, discussion and guidance before a ‘breakthrough’ occurs that is accomplished not through an ingestion of a chemical agent – but rather through the application of a ‘spiritual’ technique designed specifically for this purpose. This can be contrasted with the reality found within modern societies wedded to ‘secularism’ and ‘individualism’ - where a person simply decides to ingest a mind-altering drug with no preparation and sits back to observe the consequences! The 2014 research paper published by Dr Robin Carhart-Harris of King's College London (and his colleagues) referenced below, observed the effects of ‘psilocybin’ (‘Magic Mushrooms’) on the chemical functioning of the brains of fifteen volunteers and concluded in-part: *“It was found that under the influence of a hallucinogen, the same parts of the brain are activated as during sleep - the hippocampus, which is involved in the formation of emotions, and the anterior cingulate cortex, which is responsible for the decision-making process, sympathy and emotional state. At the same time, the processes related to higher nervous activity, for example, to self-awareness, were not coordinated with each other. All this together, according to the researchers, gives the effect of ‘expansion of consciousness’." Those interested in this research should read and study the full findings of this study referenced below. As with any study of the chemical functioning of the ‘brain’ (and how this might relate to the ‘mind’) - the field of study is fluid, changeable and always subject to radical reinterpretation as more evidence becomes available. In other words, it is a continuously developing area of study, clarification and breaking new ground. I suspect that the ‘preparation’ involved with Buddhist meditative study orientates the practitioner to ‘integrate’ each new and unique subjective experience into his or her objective existence without the usual ‘dissonance’ reported by those who ingest mind-altering chemical substances merely as an exercise of the agency of momentary ‘individual’ choice. Although the Buddhist practitioner often reports ‘momentary’ breakthroughs in enhanced awareness – these are seldom traumatic and generally serve as an incentive toward further study. What the successful Buddhist practitioner does achieve is the eventual ‘permanent’ breakthrough in the expansion of awareness that reconciles entirely with the existential circumstances of the objective world! Perception is radically altered through the scientific process described above – but without the accompanying ‘alienation’ of the individual from a) the experience itself, and b) the objective world they inhabit. This spiritualised process represents the difference between decades of preparation through rigorous psychological and physical self-discipline – and the ‘momentary’ whim inspired through superficial social interaction and the wish to momentarily ‘escape’ sensory perception as experienced during everyday experience. English Language Research:
https://www.imperial.ac.uk/news/152867/new-study-discovers-biological-basis-magic/ Russian Language Source: https://t.me/c/1624019600/1505
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Just as the bourgeoise retain control of the means of product, as the dominant class, the bourgeoise tends to also dominant all the prevalent forms of art. Bourgeois art is indicative of the ‘mystification’ of what it is to be ‘bourgeois’ - and nothing else. The intellectual location of the intended destination of bourgeois art lies just over the boundary of the material edge of bourgeois-defined reality – it is bourgeois material reality 1.5! In and of itself, there is nothing particularly difficult to understand about this as a a) process and b) manifestation. Even for many bourgeoisie – who are too busy amassing their ill-gotten wealth - ‘art’ of this type remains as periphery to their perception as it stands in relation to the relevance of material reality. Bourgeois-art is a manifestation of the limitation of bourgeois thought. This being the case, the working-class should not stand enawed by this process. The proletariat must retain an independent creativity that runs a) parallel to and b) stand in competition to its bourgeois alternative. Although separate and distinct, proletariat art can (and must) occasionally over-lap with, dominate-over and on occasion - ‘replace’ - the bourgeois alternative it seeks to replace. This is because the auspices of proletariat art lie just beneath the surface of a society it does not yet dominant due to continuing bourgeois control of the means of production and every social, cultural and political advantage this dominance bestows upon its bourgeois user. This should not, in and of itself, interfere with the natural business of ideological displacement, for as time progresses, the dialectical power of proletariat art will become ever greater and prominent for the minds and bodies of the majority of human-beings living within society. Proletariat art is the ever-present spectre living just below the surface of the conscious-mind and just beyond the moving aspects of the material world! As the next and most important stage of human mind-body evolution, proletariat art is the summation of everything that is great and good about the working-class and the Socialist Revolution that it will initiate over the bourgeoise! The bourgeois class will eventually cease to exist – just as their art will stop possessing any relevance as an expression of material reality (as the exploitative material reality it currently manifests will no longer exist to be reflected through the machinations of bourgeoise at). However, even at this stage, it is important for the proletariat artist to remain ‘free’ of all contrived structure and mechanisms of self-limiting control. This process also includes not falling into the trap of hyper-individualism premised upon ‘isolation’ and enhanced by a certain ‘cultural’ irrelevance. These are the challenges for the genuine working-class artist.
I fully recognise that the human species is communal and has evolved from an extended family base that became tribal. Indeed, human collectivity has been the strength underlying human (biological) evolution in general, and cultural development specifically. What, then, is the purpose, value and meaning for humanity (as a whole), for an individual pursuing a solitary path? What does it mean to be 'solitary'? Can a human being be truly isolatory? Is it possible to leave human society completely or even partially? What is it that is being left? From what is the individual removing him or herself from? To where are they relocating? What changes when an individual supposedly 'leaves' society? From a philosophical position it would seem that 'leaving society' might be a 'tautology' - more of a convention than a practical reality, and yet something tangible does appear to 'change'. Firstly, there is an inner change in orientation usually coupled with a concerted change in behavioural patterns. Indeed, 'leaving society' seems to be primarily a decision about abandoning one set of behaviours whilst embracing another. What is abandoned is the ordinary or expected patterns usually associated with the conventions of everyday life. Although there are grades of disengagement from everyday life - the more stringent examples include the rejecting of commercial labour (that is labour for profit), but not usually labour in principle. Personal (amorous) relations are purged from the expectations of the mind and body - as are any associations and interactions with family members and family structures. These are remarkable realignment of outward behaviour, but their purpose is to create an external (sensory) environment that generates the conditions for a profound change to occur in the functionality of the inner psychological and biological processes of the body. An outer physical transformation is required because without this impetus it is doubtful that will power alone could furnish the requisite strength of purpose required to permanently 'change' the frequency through which the mind and body operates. This being the case, is living in isolation in reality simply another definition of collective existence, albeit existing 'outside' of the convention that usually defines what many believe communal living actually is? If course, as the individual living in isolation still inhabits exactly the same physical world after supposedly 'leaving' it - and given that no one disappears or that anything changes to any great extent - it must be the case that 'leaving society' is really a redefinition of the physical phenomena of the world and of the manner in which these processes interact. Nothing changes except how the physical world is interpreted. However, although this may appear to be a superficial definition, throughout human history, it is clear that great historical and dialectical forces have been unleashed and harnessed that have brought down (and established) dynasties, empires, religious movements and social orders, all premises on markers of outer differences and distinctive modes of inner thought. Gods have come and gone, spirits have emerged and been exorcised and many different types of nature worship have come and gone. Yet the ability for a man and woman to live peacefully in the metaphorical (and actual) hills has often provided the inner (and outer) stimulus for great spiritual, artistic and engineering achievements to be conceived in the mind, built through the control of the body and put to use for the benefit of humanity. In this model, the direction of travel is easy to discern - from isolatory inspiration to purposeful application to collective human society in general. How did this happen? What is the pattern that grants this kind of inspiration? It seems that by consciously ‘withdrawing’ an individual is entering a ‘different’ type of collectivity – one that is not necessarily common or obvious to the rest of humanity. There appears to be a ‘gathering’ of inner and outer energy – a combination of psychological creativity and physical strength and healthy robustness! This intensification of the over-all energy available to the participating individual is ‘focused’, ‘directed’ and ‘intensified’ through the act (and experience) of ‘isolation’. It is as the ‘herd’ is seen better from a distance and understood to a greater degree. As an individual is part of the herd – it is the same as stating that the ‘herd is looking at itself in a particular manner’ - and none of this at this juncture has to have anything to do with ‘religion’ as such or even specifically. Taking a step back allows for the human mind to adopt a wider scale of observation and thereby ‘select’ a more effective mode of interactive behaviour that is designed to alleviate the greatest amount of collective suffering with the least (or most ‘efficient’) amount of individual effort. Although perhaps associated with the monkish disciplines – even those undergoing specialist education in the secular world still have to ‘withdraw’ from regular society to attend a school and become a ‘student’. A certain ‘isolation’ from mainstream reality is acquired to define what is a ‘different’ approach to understanding and interpreting reality! It could be that by adopting the meditative style of the monastic – a style of being considered the most ‘efficient’ for self-isolating – the secular student could achieve a much more profound appreciation of their subject matter! The forces of historical materialism, for instance, together with the waves of dialectical transformation could be easily perceived as unfolding through the inner and outer world! Surely, this is the Revolutionary power of isolating for self-education.
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AuthorAdrian Chan-Wyles PhD - Political Commissar and BMA (UK) Historian & Researcher. Archives
April 2024
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