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I'm me. You're not. You lose. Om Mani Padme Hung.....

Crispy Critters: Not If But Rather When?

So you think you are safe in your refurbished missile silos Bunky? Maybe the Starships should have been constructed BEFORE y’alls trashed the planet……

Fukushima: A Nuclear War without a War: The Unspoken Crisis of Worldwide Nuclear Radiation

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GLOBAL RESEARCH ONLINE INTERACTIVE READER SERIES

Fukushima: A Nuclear War without a War

The Unspoken Crisis of Worldwide Nuclear Radiation

Michel Chossudovsky (Editor)

I-Book No. 3, January 25  2012

Global Research’s Online Interactive I-Book Reader brings together, in the form of chapters, a collection of Global Research feature articles and videos, including debate and analysis, on a broad theme or subject matter. 

In this Interactive Online I-Book we bring to the attention of our readers an important collection of articles, reports and video material on the Fukushima nuclear catastrophe and its impacts (scroll down for the Table of Contents).

To consult our Online Interactive I-Book Reader Series, click here.

INTRODUCTION

The World is at a critical crossroads. The Fukushima disaster in Japan has brought to the forefront the dangers of Worldwide nuclear radiation.

The crisis in Japan has been described as “a nuclear war without a war”. In the words of renowned novelist Haruki Murakami:

“This time no one dropped a bomb on us … We set the stage, we committed the crime with our own hands, we are destroying our own lands, and we are destroying our own lives.”

Nuclear radiation –which threatens life on planet earth– is not front page news in comparison to the most insignificant issues of public concern, including the local level crime scene or the tabloid gossip reports on Hollywood celebrities.

While the long-term repercussions of the Fukushima Daiichi nuclear disaster are yet to be fully assessed, they are far more serious than those pertaining to the 1986 Chernobyl disaster in the Ukraine, which resulted in almost one million deaths (New Book Concludes – Chernobyl death toll: 985,000, mostly from cancer Global Research, September 10, 2010, See also Matthew Penney and Mark Selden  The Severity of the Fukushima Daiichi Nuclear Disaster: Comparing Chernobyl and Fukushima, Global Research, May 25, 2011)

Moreover, while all eyes were riveted on the Fukushima Daiichi plant, news coverage both in Japan and internationally failed to fully acknowledge the impacts of a second catastrophe at TEPCO’s (Tokyo Electric Power Co  Inc) Fukushima Daini nuclear power plant.

The shaky political consensus both in Japan, the U.S. and Western Europe is that the crisis at Fukushima has been contained.

The realties, however, are otherwise. Fukushima 3 was leaking unconfirmed amounts of plutonium. According to Dr. Helen Caldicott, “one millionth of a gram of plutonium, if inhaled can cause cancer”.  

An opinion poll in May 2011 confirmed that more than 80 per cent of the Japanese population do not believe the government’s information regarding the nuclear crisis. (quoted in Sherwood Ross, Fukushima: Japan’s Second Nuclear Disaster, Global Research, November 10, 2011)

The Impacts in Japan

The Japanese government has been obliged to acknowledge that “the severity rating of its nuclear crisis … matches that of the 1986 Chernobyl disaster”. In a bitter irony, however, this tacit admission by the Japanese authorities has proven to been part of  the cover-up of a significantly larger catastrophe, resulting in a process of global nuclear radiation and contamination:

“While Chernobyl was an enormous unprecedented disaster, it only occurred at one reactor and rapidly melted down. Once cooled, it was able to be covered with a concrete sarcophagus that was constructed with 100,000 workers. There are a staggering 4400 tons of nuclear fuel rods at Fukushima, which greatly dwarfs the total size of radiation sources at Chernobyl.” ( Extremely High Radiation Levels in Japan: University Researchers Challenge Official Data, Global Research, April 11, 2011)

Fukushima in the wake of the Tsunami, March 2011

Worldwide Contamination

The dumping of highly radioactive water into the Pacific Ocean constitutes a potential trigger to a process of global radioactive contamination. Radioactive elements have not only been detected in the food chain in Japan, radioactive rain water has been recorded in California:

“Hazardous radioactive elements being released in the sea and air around Fukushima accumulate at each step of various food chains (for example, into algae, crustaceans, small fish, bigger fish, then humans; or soil, grass, cow’s meat and milk, then humans). Entering the body, these elements – called internal emitters – migrate to specific organs such as the thyroid, liver, bone, and brain, continuously irradiating small volumes of cells with high doses of alpha, beta and/or gamma radiation, and over many years often induce cancer”. (Helen Caldicott, Fukushima: Nuclear Apologists Play Shoot the Messenger on Radiation, The Age,  April 26, 2011)

While the spread of radiation to the West Coast of North America was casually acknowledged, the early press reports (AP and Reuters) “quoting diplomatic sources” stated that only “tiny amounts of radioactive particles have arrived in California but do not pose a threat to human health.”

“According to the news agencies, the unnamed sources have access to data from a network of measuring stations run by the United Nations’ Comprehensive Test Ban Treaty Organization. …

… Greg Jaczko, chair of the U.S. Nuclear Regulatory Commission, told White House reporters on Thursday (March 17) that his experts “don’t see any concern from radiation levels that could be harmful here in the United States or any of the U.S. territories”.

The spread of radiation. March 2011

Public Health Disaster. Economic Impacts

What prevails is a well organized camouflage. The public health disaster in Japan, the contamination of water, agricultural land and the food chain, not to mention the broader economic and social implications, have neither been fully acknowledged nor addressed in a comprehensive and meaningful fashion by the Japanese authorities.

Japan as a nation state has been destroyed. Its landmass and territorial waters are contaminated. Part of the country is uninhabitable. High levels of radiation have been recorded in the Tokyo metropolitan area, which has a population of  39 million (2010) (more than the population of Canada, circa 34 million (2010)) There are indications that the food chain is contaminated throughout Japan:

Radioactive cesium exceeding the legal limit was detected in tea made in a factory in Shizuoka City, more than 300 kilometers away from the Fukushima Daiichi nuclear power plant. Shizuoka Prefecture is one of the most famous tea producing areas in Japan.

A tea distributor in Tokyo reported to the prefecture that it detected high levels of radioactivity in the tea shipped from the city. The prefecture ordered the factory to refrain from shipping out the product. After the accident at the Fukushima nuclear power plant, radioactive contamination of tea leaves and processed tea has been found over a wide area around Tokyo. (See 5 More Companies Detect Radiation In Their Tea Above Legal Limits Over 300 KM From Fukushima, June 15, 2011)

Japan’s industrial and manufacturing base is prostrate. Japan is no longer a leading industrial power. The country’s exports have plummeted. The Tokyo government has announced its first trade deficit since 1980.

While the business media has narrowly centered on the impacts of power outages and energy shortages on the pace of productive activity, the broader issue pertaining to the outright radioactive contamination of the country’s infrastructure and industrial base is a “scientific taboo” (i.e the radiation of industrial plants, machinery and equipment, buildings, roads, etc). A report released in January 2012 points to the nuclear contamination of building materials used in the construction industry, in cluding roads and residential buildings throughout Japan.(See  FUKUSHIMA: Radioactive Houses and Roads in Japan. Radioactive Building Materials Sold to over 200 Construction Companies, January 2012)

A “coverup report” by the Ministry of Economy, Trade and Industry (May 2011), entitled Economic Impact of the Great East Japan Earthquake and Current Status of Recovery  presents “Economic Recovery” as a fait accompli. It also brushes aside the issue of radiation. The impacts of nuclear radiation on the work force and the country’s industrial base are not mentioned. The report states that the distance between Tokyo -Fukushima Dai-ichi  is of the order of 230 km (about 144 miles) and that the levels of radiation in Tokyo are lower than in Hong Kong and New York City.(Ministry of Economy, Trade and Industry, Impact of the Great East Japan Earthquake and Current Status of Recovery, p.15). This statement is made without corroborating evidence and in overt contradiction with independent radiation readings in Tokyo (se map below). In recent developments, Sohgo Security Services Co. is launching a lucrative “radiation measurement service targeting households in Tokyo and four surrounding prefectures”.

A map of citizens’ measured radiation levels shows radioactivity is distributed in a complex pattern reflecting the mountainous terrain and the shifting winds across a broad area of Japan north of Tokyo which is in the center of the of bottom of the map.”

“Radiation limits begin to be exceeded at just above 0.1 microsieverts/ hour blue. Red is about fifty times the civilian radiation limit at 5.0 microsieverts/hour. Because children are much more sensitive than adults, these results are a great concern for parents of young children in potentially affected areas.

SOURCE: Science Magazine

The fundamental question is whether the vast array of industrial goods and components “Made in Japan” — including hi tech components, machinery, electronics, motor vehicles, etc — and exported Worldwide are contaminated? Were this to be the case, the entire East and Southeast Asian industrial base –which depends heavily on Japanese components and industrial technology– would be affected. The potential impacts on international trade would be farreaching. In this regard, in January, Russian officials confiscated irradiated Japanese automobiles and autoparts in the port of Vladivostok for sale in the Russian Federation. Needless to say, incidents of this nature in a global competitive environment, could lead to the demise of the Japanese automobile industry which is already in crisis.

While most of the automotive industry is in central Japan, Nissan’s engine factory in Iwaki city is 42 km from the Fukushima Daiichi plant. Is the Nissan work force affected? Is the engine plant contaminated? The plant is within about 10 to 20 km of the government’s “evacuation zone” from which some 200,000 people were evacuated (see map below).


Nuclear Energy and Nuclear War

The crisis in Japan has also brought into the open the unspoken relationship between nuclear energy and nuclear war.

Nuclear energy is not a civilian economic activity. It is an appendage of the nuclear weapons industry which is controlled by the so-called defense contractors. The powerful corporate interests behind nuclear energy and nuclear weapons overlap.

In Japan at the height of the disaster, “the nuclear industry and government agencies [were] scrambling to prevent the discovery of atomic-bomb research facilities hidden inside Japan’s civilian nuclear power plants”.1  (See Yoichi Shimatsu, Secret Weapons Program Inside Fukushima Nuclear Plant? Global Research,  April 12, 2011)

It should be noted that the complacency of both the media and the governments to the hazards of nuclear radiation pertains to the nuclear energy industry as well as to to use of nuclear weapons. In both cases, the devastating health impacts of nuclear radiation are casually denied. Tactical nuclear weapons with an explosive capacity of up to six times a Hiroshima bomb are labelled by the Pentagon as “safe for the surrounding civilian population”.

No concern has been expressed at the political level as to the likely consequences of a US-NATO-Israel attack on Iran, using “safe for civilians” tactical nuclear weapons against a non-nuclear state.

Such an action would result in “the unthinkable”: a nuclear holocaust over a large part of the Middle East and Central Asia. A nuclear nightmare, however, would occur even if nuclear weapons were not used. The bombing of Iran’s nuclear facilities using conventional weapons would contribute to unleashing another Fukushima type disaster with extensive radioactive fallout. (For further details See Michel Chossudovsky, Towards a World War III Scenario, The Dangers of Nuclear War, Global Research, Montreal, 2011)

The Online Interactive I-Book Reader on Fukushima: A Nuclear War without a War

In view of the official cover-up and media disinformation campaign, the contents of the articles and video reports in this Online Interactive Reader have not trickled down to to the broader public. (See Table of contents below)

This Online Interactive Reader on Fukushima contains a combination of analytical and scientific articles, video reports as well as shorter news reports and corroborating data.

Part I focusses on The Fukushima Nuclear Disaster: How it Happened? Part II  pertains to The Devastating Health and Social Impacts in Japan. Part III  centers on the “Hidden Nuclear Catastrophe”, namely the cover-up by the Japanese government and the corporate media. Part IV focusses on the issue of  Worlwide Nuclear Radiation and Part V reviews the Implications of the Fukushima disaster for the Global Nuclear Energy Industry.

In the face of ceaseless media disinformation, this Global Research Online I-Book on the dangers of global nuclear radiation is intended to break the media vacuum and raise public awareness, while also pointing to the complicity of  the governments, the media and the nuclear industry.

We call upon our readers to spread the word.

We invite university, college and high school teachers to make this Interactive Reader on Fukushima available to their students.

Michel Chossudovsky, January 25, 2012

_______________________________________________________________________________________________________

TABLE OF CONTENTS

PART I

The Fukushima Nuclear Disaster: How it Happened

The Fukushima Nuclear Disaster: What Happened on “Day One”?
– by Yoichi Shimatsu – 2011-04-16
Fukushima is the greatest nuclear and environmental disaster in human history
– by Steven C. Jones – 2011-06-20

Nuclear Apocalypse in Japan
Lifting the Veil of Nuclear Catastrophe and cover-up
– by Keith Harmon Snow – 2011-03-18

Humanity now faces a deadly serious challenge coming out of Japan — the epicenter of radiation.

VIDEO: Full Meltdown? Japan Maximum Nuclear Alert
Watch now on GRTV
-by Christopher Busby- 2011-03-30

Fukushima: Japan’s Second Nuclear Disaster

– by Sherwood Ross – 2011-11-10

Secret Weapons Program Inside Fukushima Nuclear Plant?
U.S.-Japan security treaty fatally delayed nuclear workers’ fight against meltdown
– by Yoichi Shimatsu – 2011-04-12

The specter of self-destruction can be ended only with the abrogation of the U.S.-Japan security treaty, the root cause of the secrecy that fatally delayed the nuclear workers’ fight against meltdown.

Fukushima: “China Syndrome Is Inevitable” … “Huge Steam Explosions”
“Massive Hydrovolcanic Explosion” or a “Nuclear Bomb-Type Explosion” May Occur
– by Washington’s Blog – 2011-11-22

Accident at Second Japanese Nuclear Complex: The Nuclear Accident You Never Heard About

– by Washington’s Blog – 2012-01-12

VIDEO: New TEPCO Photographs Substantiate Significant Damage to Fukushima Unit 3
Latest report now on GRTV
– by Arnie Gundersen – 2011-10-20

PART II

The Devastating Health and Social Impacts in Japan

VIDEO: Surviving Japan: A Critical Look at the Nuclear Crisis
Learn more about this important new documentary on GRTV
– by Chris Noland – 2012-01-23

Fukushima and the Battle for Truth
Large sectors of the Japanese population are accumulating significant levels of internal contamination
– by Paul Zimmerman – 2011-09-27

FUKUSHIMA: Public health Fallout from Japanese Quake
“Culture of cover-up” and inadequate cleanup. Japanese people exposed to “unconscionable” health risks
– by Canadian Medical Association Journal – 2011-12-30

FUKUSHIMA: Radioactive Houses and Roads in Japan. Radioactive Building Materials Sold to over 200 Construction Companies

– 2012-01-16

VIDEO: Cancer Risk To Young Children Near Fukushima Daiichi Underestimated
Watch this important new report on GRTV
– by Arnie Gundersen – 2012-01-19

VIDEO: The Results Are In: Japan Received Enormous Exposures of Radiation from Fukushima
Important new video now on GRTV
– by Arnie Gundersen, Marco Kaltofen – 2011-11-07

The Tears of Sanriku (三陸の涙). The Death Toll for the Great East Japan Earthquake Nuclear Disaster

– by Jim Bartel – 2011-10-31

The Severity of the Fukushima Daiichi Nuclear Disaster: Comparing Chernobyl and Fukushima

– by Prof. Matthew Penney, Prof. Mark Selden – 2011-05-24

Uncertainty about the long-term health effects of radiation

Radioactivity in Food: “There is no safe level of radionuclide exposure, whether from food, water or other sources. Period,” – by Physicians For Social Responsibility – 2011-03-23

71,000 people in the city next to the Fukushima nuclear plant “We’ve Been Left to Die” – 2011-03-19

Tokyo Water Unsafe For Babies, Food Bans Imposed – by Karyn Poupee – 2011-03-23

 

PART III

Hidden Nuclear Catastrophe: Cover-up by the Japanese Government and the Corporate Media

VIDEO: Japanese Government Insiders Reveal Fukushima Secrets
GRTV Behind the Headlines now online
– by James Corbett – 2011-10-06

Fukushima and the Mass Media Meltdown
The Repercussions of a Pro-Nuclear Corporate Press
– by Keith Harmon Snow – 2011-06-20

Scandal: Japan Forces Top Official To Retract Prime Minister’s Revelation Fukushima Permanently Uninhabitable

– by Alexander Higgins – 2011-04-18

Emergency Special Report: Japan’s Earthquake, Hidden Nuclear Catastrophe
– by Yoichi Shimatsu – 2011-03-13

The tendency to deny systemic errors – “in order to avoid public panic” – is rooted in the determination of an entrenched Japanese bureaucracy to protect itself…

VIDEO: Fukushima: TEPCO Believes Mission Accomplished & Regulators Allow Radioactive Dumping in Tokyo Bay
Learn more on GRTV
– by Arnie Gundersen – 2012-01-11

The Dangers of Radiation: Deconstructing Nuclear Experts
– by Chris Busby – 2011-03-31

“The nuclear industry is waging a war against humanity.” This war has now entered an endgame which will decide the survival of the human race.

Engineers Knew Fukushima Might Be Unsafe, But Covered It Up …
And Now the Extreme Vulnerabilty of NEW U.S. Plants Is Being Covered Up
– by Washington’s Blog – 2011-11-12

COVERUP: Are Fukushima Reactors 5 and 6 In Trouble Also?
– by Washington’s Blog – 2011-11-14

Fukushima’s Owner Adds Insult to Injury – Claims Radioactive Fallout Isn’t Theirs

– by John LaForge – 2012-01-17

PART IV

The Process of Worldwide Nuclear Radiation

VIDEO: Japan’s Nuclear Crisis: The Dangers of Worldwide Radiation

– by Dr. Helen Caldicott – 2012-01-25

An Unexpected Mortality Increase in the US Follows Arrival of Radioactive Plume from Fukushima, Is there a Correlation?
– by Dr. Joseph J. Mangano, Dr. Janette Sherman – 2011-12-20

In the US, Following the Fukushima fallout, samples of radioactivity in precipitation, air, water, and milk, taken by the U.S. government, showed levels hundreds of times above normal…

Radioactive Dust From Japan Hit North America 3 Days After Meltdown
But Governments “Lied” About Meltdowns and Radiation
– by Washington’s Blog – 2011-06-24

VIDEO: Fukushima Will Be Radiating Everyone for Centuries
New report now on GRTV
– by Michio Kaku, Liz Hayes – 2011-08-23

Fukushima: Diseased Seals in Alaska tested for Radiation

– 2011-12-29

Radiation Spreads to France

– by Washington’s Blog – 2011-11-15

Radioactive rain causes 130 schools in Korea to close — Yet rain in California had 10 TIMES more radioactivity

PART V

Implications for the Global Nuclear Energy Industry

Science with a Skew: The Nuclear Power Industry After Chernobyl and Fukushima
– by Gayle Greene – 2012-01-26

After Fukushima: Enough Is Enough

– by Helen Caldicott – 2011-12-05

VIDEO: Radiation Coverups Confirmed: Los Alamos, Fort Calhoun, Fukushima, TSA
New Sunday Report now on GRTV
– by James Corbett – 2011-07-04

VIDEO: Why Fukushima Can Happen Here: What the NRC and Nuclear Industry Don’t Want You to Know
Watch now on GRTV
– by Arnie Gundersen, David Lochbaum – 2011-07-12

VIDEO: Safety Problems in all Reactors Designed Like Fukushima
Learn more on GRTV
– by Arnie Gundersen – 2011-09-26

VIDEO: Proper Regulation of Nuclear Power has been Coopted Worldwide
Explore the issues on GRTV
– by Arnie Gundersen – 2011-10-05

VIDEO: New Nuclear Reactors Do Not Consider Fukushima Design Flaws
Find out more on GRTV
– by Arnie Gundersen – 2011-11-24

Nuclear Energy: Profit Driven Industry
“Nuclear Can Be Safe Or It Can Be Cheap … But It Can’t Be Both”
– by Washington’s Blog – 2011-12-23

VIDEO: Fukushima and the Fall of the Nuclear Priesthood
Watch the new GRTV Feature Interview
– by Arnie Gundersen – 2011-10-22

Why is there a Media Blackout on Nuclear Incident at Fort Calhoun in Nebraska?

– by Patrick Henningsen – 2011-06-23

Startling Revelations about Three Mile Island Disaster Raise Doubts Over Nuke Safety

– by Sue Sturgis – 2011-07-24

Radioactive Leak at Fort Calhoun Nuclear Power Station

– by Rady Ananda – 2011-07-01

VIDEO: US vs Japan: The Threat of Radiation Speculation
Dangerous double standards examined on GRTV
– by Arnie Gundersen – 2011-06-25

Additional articles and videos on Fukushima and Nuclear Radiation are available at Global Research’s Dossier on The Environment


TEXT BOX

 Nuclear Radiation: Categorization

At Fukushima, reports confirm that alpha, beta, gamma particles and neutrons have been released:

“While non-ionizing radiation and x-rays are a result of electron transitions in atoms or molecules, there are three forms of ionizing radiation that are a result of activity within the nucleus of an atom.  These forms of nuclear radiation are alpha particles (α-particles), beta particles (β-particles) and gamma rays (γ-rays).

Alpha particles are heavy positively charged particles made up of two protons and two neutrons.  They are essentially a helium nucleus and are thus represented in a nuclear equation by either α or .  See the Alpha Decay page for more information on alpha particles.

Beta particles come in two forms:  and  particles are just electrons that have been ejected from the nucleus.  This is a result of sub-nuclear reactions that result in a neutron decaying to a proton.  The electron is needed to conserve charge and comes from the nucleus.  It is not an orbital electron.  particles are positrons ejected from the nucleus when a proton decays to a neutron.  A positron is an anti-particle that is similar in nearly all respects to an electron, but has a positive charge.  See the Beta Decay page for more information on beta particles.

Gamma rays are photons of high energy electromagnetic radiation (light).  Gamma rays generally have the highest frequency and shortest wavelengths in the electromagnetic spectrum.  There is some overlap in the frequencies of gamma rays and x-rays; however, x-rays are formed from electron transitions while gamma rays are formed from nuclear transitions. See the Gamma Rays  for more” (SOURCE: Canadian Nuclear Association)

A neutron is a particle that is found in the nucleus, or center, of atoms. It has a mass very close to protons, which also reside in the nucleus of atoms. Together, they make up almost all of the mass of individual atoms. Each has a mass of about 1 amu, which is roughly 1.6×10-27kg. Protons have a positive charge and neutrons have no charge, which is why they were more difficult to discover.” (SOURCE: Neutron Radiation)


“Many different radioactive isotopes are used in or are produced by nuclear reactors. The most important of these are described below:

1. Uranium 235 (U-235) is the active component of most nuclear reactor fuel.

2. Plutonium (Pu-239) is a key nuclear material used in modern nuclear weapons and is also present as a by-product in certain reprocessed fuels used in some nuclear reactors. Pu-239 is also produced in uranium reactors as a byproduct of fission of U-235.

3. Cesium (Cs-137 ) is a fission product of U-235. It emits beta and gamma radiation and can cause radiation sickness and death if exposures are high enough. …

4. Iodine 131 (I-131), also a fission product of U-235, emits beta and gamma radiation. After inhalation or ingestion, it is absorbed by and concentrated in the thyroid gland, where its beta radiation damages nearby thyroid tissue  (SOURCE: Amesh A. Adalja, MD, Eric S. Toner, MD, Anita Cicero, JD, Joseph Fitzgerald, MS, MPH, and Thomas V. Inglesby MD, Radiation at Fukushima: Basic Issues and Concepts, March 31, 2011)


Michel Chossudovsky is an award-winning author, Professor of Economics (Emeritus) at the University of Ottawa. He is the Founder and Director of the Centre for Research on Globalization (CRG), Montreal and Editor of the globalresearch.ca website. He is the author of The Globalization of Poverty and The New World Order (2003) and America’s “War on Terrorism”(2005). His most recent book is entitled Towards a World War III Scenario: The Dangers of Nuclear War (2011). He has taught as Visiting Professor at universities in Western Europe, South East Asia, Latin America and The Pacific, acted as adviser to governments of developing countries and as a consultant to several international organizations. Prof. Chossudovsky is a signatory of the Kuala Lumpur declaration to criminalize war and recipient of the Human Rights Prize of the Society for the Protection of Civil Rights and Human Dignity (GBM), Berlin, Germany. He is also a contributor to the Encyclopaedia Britannica. His writings have been published in more than twenty languages.

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Roadmap To Mount Pineal?

 Every culture that has ever existed on Earth has had at least one Diety running the show, who is not of Earth,  have you ever wondered……why?

Newsweek Cover: ‘God & the Brain: How We’re Wired for Spirituality’

Maynard S. Clark MSClark@MEDIAONE.NET
Mon, 30 Apr 2001 00:58:43 -0700


Newsweek Cover: 'God & the Brain: How We're Wired for Spirituality'
New Field of 'Neurotheology' Links Brain Activity to Spiritual, Mystical
Experiences, Contemplation

NEW YORK, April 29 /PRNewswire/ -- A new field of scientific research is
showing how the human brain responds to -- and may create -- religious
experiences and intimations of the divine. A slew of new books, scientific
publications and the establishment of research centers in "neurotheology"
are trying to identify what seems to be the brain's spirituality circuit,
and to explain how it is that religious rituals have the power to move
believers and nonbelievers alike, Newsweek reports in its cover package in
the May 7 issue (on newsstands Monday April 30).

(Photo:  http://www.newscom.com/cgi-bin/prnh/20010429/HSSU001 )

All the new research shares a passion for uncovering the neurological
underpinnings of spiritual and mystical experiences and for discovering
what happens in our brains when we sense that we have encountered a reality
different from the reality of an every-day experience, writes Senior Editor
Sharon Begley. In neurotheology, the study of the neurobiology of religion
and spirituality, psychologists and neurologists try to pinpoint which
regions of the brain turn on, and which turn off, during experiences that
seem to exist outside time and space. The studies try to identify the brain
circuits that surge with activity when we think we have encountered the
divine, and when we feel transported by intense prayer, an uplifting ritual
or sacred music.

Brain imaging techniques have enabled scientists to prove that spiritual
contemplation or a religious experience affects brain activity. What they
found is that as expected, the prefrontal cortex of the brain, the seat of
attention, lit up, and what surprised them was the quieting of activity. A
bundle of neurons in the superior parietal lobe, toward the top and back of
the brain, went dark. This region, nicknamed the "orientation association
area," processes information about space and time, and the orientation of
the body in space. It determines where the body ends and the rest of the
world begins.

But, the bottom line, says Dr. Andrew Newberg of the University of
Pennsylvania, a radiology specialist, is that "there is no way to determine
whether the neurological changes associated with spiritual experience mean
that the brain is causing those experiences ... or is instead perceiving a
spiritual reality." In other words, as Begley writes, "it is likely that
they [scientists] will never resolve the greatest question of all --
namely, whether our brain wiring creates God, or whether God created our
brain wiring. Which you believe is, in the end, a matter of faith."

In a companion essay, Religion Editor Kenneth L. Woodward warns that the
problem with neurotheology is that it confuses spiritual experiences with
religion. "The most that neurobiologists can do is correlate certain
experiences with certain brain activity. To suggest that the brain is the
only source of our experiences would be reductionist," he argues.

(Articles attached. Read Newsweek news releases at

http://www.Newsweek.MSNBC.com. Click "Pressroom.")

Religion and the Brain

By Sharon Begley

One Sunday morning in March, 19 years ago, as Dr. James Austin waited for a
train in London, he glanced away from the tracks toward the river Thames.
The neurologist -- who was spending a sabbatical year in England -- saw
nothing out of the ordinary: the grimy Underground station, a few dingy
buildings, some pale gray sky. He was thinking, a bit absent-mindedly,
about the Zen Buddhist retreat he was headed toward. And then Austin
suddenly felt a sense of enlightenment unlike anything he had ever
experienced. His sense of individual existence, of separateness from the
physical world around him, evaporated like morning mist in a bright dawn.
He saw things "as they really are," he recalls. The sense of "I, me, mine"
disappeared. "Time was not present," he says. "I had a sense of eternity.
My old yearnings, loathings, fear of death and insinuations of selfhood
vanished. I had been graced by a comprehension of the ultimate nature of
things."

Call it a mystical experience, a spiritual moment, even a religious
epiphany, if you like -- but Austin will not. Rather than interpret his
instant of grace as proof of a reality beyond the comprehension of our
senses, much less as proof of a deity, Austin took it as "proof of the
existence of the brain." He isn't being smart-alecky. As a neurologist, he
accepts that all we see, hear, feel and think is mediated or created by the
brain. Austin's moment in the Underground therefore inspired him to explore
the neurological underpinnings of spiritual and mystical experience. In
order to feel that time, fear and self-consciousness have dissolved, he
reasoned, certain brain circuits must be interrupted. Which ones? Activity
in the amygdala, which monitors the environment for threats and registers
fear, must be damped. Parietal-lobe circuits, which orient you in space and
mark the sharp distinction between self and world, must go quiet. Frontal-
and temporal-lobe circuits, which mark time and generate self-awareness,
must disengage. When that happens, Austin concludes in a recent paper,
"what we think of as our 'higher' functions of selfhood appear briefly to
'drop out,' 'dissolve,' or be 'deleted from consciousness'." When he spun
out his theories in 1998, in the 844-page "Zen and the Brain," it was
published not by some flaky New Age outfit but by MIT Press.

Since then, more and more scientists have flocked to "neurotheology," the
study of the neurobiology of religion and spirituality. Last year the
American Psychological Association published "Varieties of Anomalous
Experience," covering enigmas from near-death experiences to mystical ones.
At Columbia University's new Center for the Study of Science and Religion,
one program investigates how spiritual experiences reflect "peculiarly
recurrent events in human brains." In December, the scholarly Journal of
Consciousness Studies devoted its issue to religious moments ranging from
"Christic visions" to "shamanic states of consciousness." In May the book
"Religion in Mind," tackling subjects such as how religious practices act
back on the brain's frontal lobes to inspire optimism and even creativity,
reaches stores. And in "Why God Won't Go Away," published in April, Dr.
Andrew Newberg of the University of Pennsylvania and his late collaborator,
Eugene d'Aquili, use brain-imaging data they collected from Tibetan
Buddhists lost in meditation and from Franciscan nuns deep in prayer to ...
well, what they do involves a lot of neuro-jargon about lobes and fissures.
In a nutshell, though, they use the data to identify what seems to be the
brain's spirituality circuit, and to explain how it is that religious
rituals have the power to move believers and nonbelievers alike.

What all the new research shares is a passion for uncovering the
neurological underpinnings of spiritual and mystical experiences -- for
discovering, in short, what happens in our brains when we sense that we
"have encountered a reality different from -- and, in some crucial sense,
higher than -- the reality of every-day experience," as psychologist David
Wulff of Wheaton College in Massachusetts puts it. In neurotheology,
psychologists and neurologists try to pinpoint which regions turn on, and
which turn off, during experiences that seem to exist outside time and
space. In this way it differs from the rudimentary research of the 1950s
and 1960s that found, yeah, brain waves change when you meditate. But that
research was silent on why brain waves change, or which specific regions in
the brain lie behind the change. Neuro-imaging of a living, working brain
simply didn't exist back then. In contrast, today's studies try to identify
the brain circuits that surge with activity when we think we have
encountered the divine, and when we feel transported by intense prayer, an
uplifting ritual or sacred music. Although the field is brand new and the
answers only tentative, one thing is clear. Spiritual experiences are so
consistent across cultures, across time and across faiths, says Wulff, that
it "suggest[s] a common core that is likely a reflection of structures and
processes in the human brain."

There was a feeling of energy centered within me ... going out to infinite
space and returning ... There was a relaxing of the dualistic mind, and an
intense feeling of love. I felt a profound letting go of the boundaries
around me, and a connection with some kind of energy and state of being
that had a quality of clarity, transparency and joy. I felt a deep and
profound sense of connection to everything, recognizing that there never
was a true separation at all.

That is how Dr. Michael J. Baime, a colleague of Andrew Newberg's at Penn,
describes what he feels at the moment of peak transcendence when he
practices Tibetan Buddhist meditation, as he has since he was 14 in 1969.
Baime offered his brain to Newberg, who, since childhood, had wondered
about the mystery of God's existence. At Penn, Newberg's specialty is
radiology, so he teamed with Eugene d'Aquili to use imaging techniques to
detect which regions of the brain are active during spiritual experiences.
The scientists recruited Baime and seven other Tibetan Buddhists, all
skilled meditators.

In a typical run, Baime settled onto the floor of a small darkened room,
lit only by a few candles and filled with jasmine incense. A string of
twine lay beside him. Concentrating on a mental image, he focused and
focused, quieting his conscious mind (he told the scientists afterward)
until something he identifies as his true inner self emerged. It felt
"timeless and infinite," Baime said afterward, "a part of everyone and
everything in existence." When he reached the "peak" of spiritual
intensity, he tugged on the twine. Newberg, huddled outside the room and
holding the other end, felt the pull and quickly injected a radioactive
tracer into an IV line that ran into Baime's left arm. After a few moments,
he whisked Baime off to a SPECT (single photon emission computed
tomography) machine. By detecting the tracer, it tracks blood flow in the
brain. Blood flow correlates with neuronal activity.

The SPECT images are as close as scientists have come to snapping a photo
of a transcendent experience. As expected, the prefrontal cortex, seat of
attention, lit up: Baime, after all, was focusing deeply. But it was a
quieting of activity that stood out. A bundle of neurons in the superior
parietal lobe, toward the top and back of the brain, had gone dark. This
region, nicknamed the "orientation association area," processes information
about space and time, and the orientation of the body in space. It
determines where the body ends and the rest of the world begins.
Specifically, the left orientation area creates the sensation of a
physically delimited body; the right orientation area creates the sense of
the physical space in which the body exists. (An injury to this area can so
cripple your ability to maneuver in physical space that you cannot figure
the distance and angles needed to navigate the route to a chair across the
room.)

The orientation area requires sensory input to do its calculus. "If you
block sensory inputs to this region, as you do during the intense
concentration of meditation, you prevent the brain from forming the
distinction between self and not-self," says Newberg. With no information
from the senses arriving, the left orientation area cannot find any
boundary between the self and the world. As a result, the brain seems to
have no choice but "to perceive the self as endless and intimately
interwoven with everyone and everything," Newberg and d'Aquili write in
"Why God Won't Go Away." The right orientation area, equally bereft of
sensory data, defaults to a feeling of infinite space. The meditators feel
that they have touched infinity.

I felt communion, peace, openness to experience ... [There was] an
awareness and responsiveness to God's presence around me, and a feeling of
centering, quieting, nothingness, [as well as] moments of fullness of the
presence of God. [God was] permeating my being.

This is how her 45-minute prayer made Sister Celeste, a Franciscan nun,
feel, just before Newberg SPECT-scanned her. During her most intensely
religious moments, when she felt a palpable sense of God's presence and an
absorption of her self into his being, her brain displayed changes like
those in the Tibetan Buddhist meditators: her orientation area went dark.
What Sister Celeste and the other nuns in the study felt, and what the
meditators experienced, Newberg emphasizes, "were neither mistakes nor
wishful thinking. They reflect real, biologically based events in the
brain." The fact that spiritual contemplation affects brain activity gives
the experience a reality that psychologists and neuroscientists had long
denied it, and explains why people experience ineffable, transcendent
events as equally real as seeing a wondrous sunset or stubbing their toes.

That a religious experience is reflected in brain activity is not too
surprising, actually. Everything we experience -- from the sound of thunder
to the sight of a poodle, the feeling of fear and the thought of a
polka-dot castle -- leaves a trace on the brain. Neurotheology is stalking
bigger game than simply affirming that spiritual feelings leave neural
footprints, too. By pinpointing the brain areas involved in spiritual
experiences and tracing how such experiences arise, the scientists hope to
learn whether anyone can have such experiences, and why spiritual
experiences have the qualities they do.

I could hear the singing of the planets, and wave after wave of light
washed over me. But ... I was the light as well ... I no longer existed as
a separate 'I' ... I saw into the structure of the universe. I had the
impression of knowing beyond knowledge and being given glimpses into ALL.

That was how author Sophy Burnham described her experience at Machu Picchu,
in her 1997 book "The Ecstatic Journey." Although there was no scientist
around to whisk her into a SPECT machine and confirm that her orientation
area was AWOL, it was almost certainly quiescent. That said, just because
an experience has a neural correlate does not mean that the experience
exists "only" in the brain, or that it is a figment of brain activity with
no independent reality. Think of what happens when you dig into an apple
pie. The brain's olfactory region registers the aroma of the cinnamon and
fruit. The somatosensory cortex processes the feel of the flaky crust on
the tongue and lips. The visual cortex registers the sight of the pie.
Remembrances of pies past (Grandma's kitchen, the corner bake shop ...)
activate association cortices. A neuroscientist with too much time on his
hands could undoubtedly produce a PET scan of "your brain on apple pie."
But that does not negate the reality of the pie. "The fact that spiritual
experiences can be associated with distinct neural activity does not
necessarily mean that such experiences are mere neurological illusions,"
Newberg insists. "It's no safer to say that spiritual urges and sensations
are caused by brain activity than it is to say that the neurological
changes through which we experience the pleasure of eating an apple cause
the apple to exist." The bottom line, he says, is that "there is no way to
determine whether the neurological changes associated with spiritual
experience mean that the brain is causing those experiences ... or is
instead perceiving a spiritual reality."

In fact, some of the same brain regions involved in the pie experience
create religious experiences, too. When the image of a cross, or a Torah
crowned in silver, triggers a sense of religious awe, it is because the
brain's visual-association area, which interprets what the eyes see and
connects images to emotions and memories, has learned to link those images
to that feeling. Visions that arise during prayer or ritual are also
generated in the association area: electrical stimulation of the temporal
lobes (which nestle along the sides of the head and house the circuits
responsible for language, conceptual thinking and associations) produces
visions.

Temporal-lobe epilepsy -- abnormal bursts of electrical activity in these
regions -- takes this to extremes. Although some studies have cast doubt on
the connection between temporal-lobe epilepsy and religiosity, others find
that the condition seems to trigger vivid, Joan of Arc-type religious
visions and voices. In his recent book "Lying Awake," novelist Mark Salzman
conjures up the story of a cloistered nun who, after years of being unable
to truly feel the presence of God, begins having visions. The cause is
temporal-lobe epilepsy. Sister John of the Cross must wrestle with whether
to have surgery, which would probably cure her -- but would also end her
visions. Dostoevsky, Saint Paul, Saint Teresa of Avila, Proust and others
are thought to have had temporal-lobe epilepsy, leaving them obsessed with
matters of the spirit.

Although temporal-lobe epilepsy is rare, researchers suspect that focused
bursts of electrical activity called "temporal-lobe transients" may yield
mystical experiences. To test this idea, Michael Persinger of Laurentian
University in Canada fits a helmet jury-rigged with electromagnets onto a
volunteer's head. The helmet creates a weak magnetic field, no stronger
than that produced by a computer monitor. The field triggers bursts of
electrical activity in the temporal lobes, Persinger finds, producing
sensations that volunteers describe as supernatural or spiritual: an
out-of-body experience, a sense of the divine. He suspects that religious
experiences are evoked by mini electrical storms in the temporal lobes, and
that such storms can be triggered by anxiety, personal crisis, lack of
oxygen, low blood sugar and simple fatigue -- suggesting a reason that some
people "find God" in such moments. Why the temporal lobes? Persinger
speculates that our left temporal lobe maintains our sense of self. When
that region is stimulated but the right stays quiescent, the left
interprets this as a sensed presence, as the self departing the body, or of
God.

I was alone upon the seashore ... I felt that I ... return[ed] from the
solitude of individuation into the consciousness of unity with all that is
... Earth, heaven, and sea resounded as in one vast world encircling
harmony ... I felt myself one with them.

Is an experience like this one, described by the German philosopher Malwida
von Meysenburg in 1900, within the reach of anyone? "Not everyone who
meditates encounters these sorts of unitive experiences," says Robert K.C.
Forman, a scholar of comparative religion at Hunter College in New York
City. "This suggests that some people may be genetically or temperamentally
predisposed to mystical ability." Those most open to mystical experience
tend also to be open to new experiences generally. They are usually
creative and innovative, with a breadth of interests and a tolerance for
ambiguity (as determined by questionnaire). They also tend toward fantasy,
notes David Wulff, "suggesting a capacity to suspend the judging process
that distinguishes imaginings and real events." Since "we all have the
brain circuits that mediate spiritual experiences, probably most people
have the capacity for having such experiences," says Wulff. "But it's
possible to foreclose that possibility. If you are rational, controlled,
not prone to fantasy, you will probably resist the experience."

In survey after survey since the 1960s, between 30 and 40 percent or so of
those asked say they have, at least once or twice, felt "very close to a
powerful, spiritual force that seemed to lift you out of yourself." Gallup
polls in the 1990s found that 53 percent of American adults said they had
had "a moment of sudden religious awakening or insight." Reports of
mystical experience increase with education, income and age (people in
their 40s and 50s are most likely to have them).

Yet many people seem no more able to have such an experience than to fly to
Venus. One explanation came in 1999, when Australian researchers found that
people who report mystical and spiritual experiences tend to have unusually
easy access to subliminal consciousness. "In people whose unconscious
thoughts tend to break through into consciousness more readily, we find
some correlation with spiritual experiences," says psychologist Michael
Thalbourne of the University of Adelaide. Unfortunately, scientists are
pretty clueless about what allows subconscious thoughts to pop into the
consciousness of some people and not others. The single strongest predictor
of such experiences, however, is something called "dissociation." In this
state, different regions of the brain disengage from others. "This theory,
which explains hypnotizability so well, might explain mystical states,
too," says Michael Shermer, director of the Skeptics Society, which debunks
paranormal phenomena. "Something really seems to be going on in the brain,
with some module dissociating from the rest of the cortex."

That dissociation may reflect unusual electrical crackling in one or more
brain regions. In 1997, neurologist Vilayanur Ramachandran told the annual
meeting of the Society for Neuroscience that there is "a neural basis for
religious experience." His preliminary results suggested that depth of
religious feeling, or religiosity, might depend on natural -- not
helmet-induced -- enhancements in the electrical activity of the temporal
lobes. Interestingly, this region of the brain also seems important for
speech perception. One experience common to many spiritual states is
hearing the voice of God. It seems to arise when you misattribute inner
speech (the "little voice" in your head that you know you generate
yourself) to something outside yourself. During such experiences, the
brain's Broca's area (responsible for speech production) switches on. Most
of us can tell this is our inner voice speaking. But when sensory
information is restricted, as happens during meditation or prayer, people
are "more likely to misattribute internally generated thoughts to an
external source," suggests psychologist Richard Bentall of the University
of Manchester in England in the book "Varieties of Anomalous Experience."

Stress and emotional arousal can also interfere with the brain's ability to
find the source of a voice, Bentall adds. In a 1998 study, researchers
found that one particular brain region, called the right anterior
cingulate, turned on when people heard something in the environment -- a
voice or a sound -- and also when they hallucinated hearing something. But
it stayed quiet when they imagined hearing something and thus were sure it
came from their own brain. This region, says Bentall, "may contain the
neural circuits responsible for tagging events as originating from the
external world." When it is inappropriately switched on, we are fooled into
thinking the voice we hear comes from outside us.

Even people who describe themselves as nonspiritual can be moved by
religious ceremonies and liturgy. Hence the power of ritual. Drumming,
dancing, incantations -- all rivet attention on a single, intense source of
sensory stimulation, including the body's own movements. They also evoke
powerful emotional responses. That combination -- focused attention that
excludes other sensory stimuli, plus heightened emotion -- is key.
Together, they seem to send the brain's arousal system into hyperdrive,
much as intense fear does. When this happens, explains Newberg, one of the
brain structures responsible for maintaining equilibrium -- the hippocampus
-- puts on the brakes. It inhibits the flow of signals between neurons,
like a traffic cop preventing any more cars from entering the on-ramp to a
tied-up highway.

The result is that certain regions of the brain are deprived of neuronal
input. One such deprived region seems to be the orientation area, the same
spot that goes quiet during meditation and prayer. As in those states,
without sensory input the orientation area cannot do its job of maintaining
a sense of where the self leaves off and the world begins. That's why
ritual and liturgy can bring on what Newberg calls a "softening of the
boundaries of the self" -- and the sense of oneness and spiritual unity.
Slow chanting, elegiac liturgical melodies and whispered ritualistic prayer
all seem to work their magic in much the same way: they turn on the
hippocampus directly and block neuronal traffic to some brain regions. The
result again is "blurring the edges of the brain's sense of self, opening
the door to the unitary states that are the primary goal of religious
ritual," says Newberg.

Researchers' newfound interest in neurotheology reflects more than the
availability of cool new toys to peer inside the working brain. Psychology
and neuroscience have long neglected religion. Despite its centrality to
the mental lives of so many people, religion has been met by what David
Wulff calls "indifference or even apathy" on the part of science. When one
psychologist, a practicing Christian, tried to discuss in his introductory
psych book the role of faith in people's lives, his publisher edited out
most of it -- for fear of offending readers. The rise of neurotheology
represents a radical shift in that attitude. And whatever light science is
shedding on spirituality, spirituality is returning the favor: mystical
experiences, says Forman, may tell us something about consciousness,
arguably the greatest mystery in neuroscience. "In mystical experiences,
the content of the mind fades, sensory awareness drops out, so you are left
only with pure consciousness," says Forman. "This tells you that
consciousness does not need an object, and is not a mere byproduct of
sensory action."

For all the tentative successes that scientists are scoring in their search
for the biological bases of religious, spiritual and mystical experience,
one mystery will surely lie forever beyond their grasp. They may trace a
sense of transcendence to this bulge in our gray matter. And they may trace
a feeling of the divine to that one. But it is likely that they will never
resolve the greatest question of all -- namely, whether our brain wiring
creates God, or whether God created our brain wiring. Which you believe is,
in the end, a matter of faith.

With Anne Underwood

Faith is More than a Feeling   The problem with neurotheology is that it
confuses spiritual experiences -

which few believers actually have - with religion.

By Kenneth L. Woodward

Skeptics used to argue that anyone with half a brain should realize there
is no God. Now scientists are telling us that one half of the brain, or a
portion thereof, is "wired" for religious experiences. But whether this
evolving "neurotheology" is theology at all is doubtful. It tells us new
things about the circuits of the brain, perhaps, but nothing new about God.

The chief mistake these neurotheologians make is to identify religion with
specific experiences and feelings. Losing one's self in prayer may feel
good or uplifting, but these emotions have nothing to do with how well we
communicate with God. In fact, many people pray best when feeling shame or
sorrow, and the sense that God is absent is no less valid than the
experience of divine presence. The sheer struggle to pray may be more
authentic than the occasional feeling that God is close by, hearing every
word. Very few believers have experienced what Christian theology calls
mystical union with God. Nor, for that matter, have many Buddhists
experienced the "emptiness" that the Buddha identified as the realization
of "no-self."

Neurotheologians also confuse spirituality with religion. But doing the
will of God -- or following the dharma -- involves much more than prayer
and meditation. To see Christ in the person of an AIDS victim or to really
love one's enemy does not necessitate a special alteration in the circuits
of the brain. Nor does the efficacy of a eucharistic celebration depend on
the collective brain waves of the congregation. In short, religion
comprehends a whole range of acts and insights that acknowledge a
transcendent order without requiring a transcendent experience.

On the other hand, most of us have at one time or another experienced the
dissolution of the boundaries of the self -- and a corresponding sense of
being at one with the cosmos. But such peak moments need not be religious.
William Wordsworth found release from self in nature, where his spirit
"Rolled round in earth's diurnal course/With rocks and stones and trees." A
very different poet, Walt Whitman, escaped his individual self by merging
imaginatively with the whole of democratic America -- and everybody in it.
What else is a rock concert but an assault on all the senses so that
individual identities can dissolve into a collective high? Even ordinary
lovers can momentarily feel at one with the universe through the mutual
meltdown of ecstatic sex: "Did the earth move for you, too?"

According to the neurotheologians, evolution has programmed the brain to
find pleasure in escaping the confines of the self. Some religious
practices bear this out. As every meditator quickly learns, reciting a
mantra for 20 minutes a day does relax the body and refresh an
overstimulated mind. The Bible, too, recommends contemplative prayer for
the busily self-involved: "Be still and know that I am Lord." But in the
yogic traditions of India, where overcoming the boundaries of the self is
central to spirituality, severe ascetic practices like fasting for weeks
and more.





 

Meanwhile Back At The Ranch: Godzilla’s Coming!!! Godzilla’s Coming!!!! Godzilla’s Coming!!!!!

Fukushima loses cooling power

No electricity to pumps that feed ponds where spent nuclear fuel rods must be kept underwater at a safe temperature

A damaged reactor building at the Fukushima power plant

A damaged reactor building at the Fukushima power plant where an electricity failure has left spent nuclear fuel rods without fresh cooling water. Photograph: Tepco/EPA

Four fuel storage pools at Japan‘s Fukushima nuclear plant have been without fresh cooling water for more than 15 hours due to a power outage. The plant’s operator has said it is trying to repair or replace a broken switchboard that might be the problem.

The 11 March 2011 earthquake and tsunami destroyed the plant’s power and cooling systems, causing three reactor cores to melt and fuel storage pools to overheat. The plant has since been using makeshift systems.

Plant operator Tepco said pool temperatures remained within safe levels and the pools would remain safe for at least four days without fresh cooling water.

Tepco was preparing a backup system in case the repairs didn’t work, said Masayuki Ono, a company official. “If worse comes to worst we have a backup water injection system.”

Yoshihide Suga, the chief government spokesman, sought to allay concerns. “In a sense we have put in place measures that leave no room for worry,” Suga said.

The command centre at the plant briefly lost power before 7pm on Monday. Electricity was quickly restored there but not to the pool pumps.

The temperature in the four pools had risen slightly but was well below the utility’s target control temperature of 65 degrees Celsius, Tepco said.

The fuel pool for Unit 4, which contains spent and new fuel rods, had risen to 30.5C as of 10am Tuesday from 25C before the power outage. A common pool storing spent fuel for all reactors was at 28.6C, while the Unit 1 pool was at 17.1C and Unit 3 was at 15.9C.

Tepco said the reactors were unaffected and no other abnormalities were found.

 

OTA’s Spring Equinox Field Trip

It’s a perfect time to saddle up the Palominos…..

Georgia Guidestones

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Georgia Guidestones
Coordinates 34.231984°N 82.894506°W
Location Elbert County, Georgia, USA
Designer R. C. Christian (pseudonym)
Material Granite
Height 19′ 3″ (5.87 m)
Opening date March 1980

The Georgia Guidestones is a granite monument in Elbert County, Georgia, USA. A message clearly conveying a set of ten guidelines is inscribed on the structure in eight modern languages, and a shorter message is inscribed at the top of the structure in four ancient languages’ scripts: Babylonian, Classical Greek, Sanskrit and Egyptian hieroglyphs.

The structure is sometimes referred to as an “American Stonehenge.”[1] The monument is 19 feet 3 inches (5.87 m) tall, made from six granite slabs weighing 237,746 pounds (107,840 kg) in all.[2] One slab stands in the center, with four arranged around it. A capstone lies on top of the five slabs, which are astronomically aligned. An additional stone tablet, which is set in the ground a short distance to the west of the structure, provides some notes on the history and purpose of the Guidestones.

Contents

History

The stone featuring the English version.

In June 1979, an unknown person or persons under the pseudonym R. C. Christian hired Elberton Granite Finishing Company to build the structure.[2]

Inscriptions

A message consisting of a set of ten guidelines or principles is engraved on the Georgia Guidestones in eight different languages, one language on each face of the four large upright stones. Moving clockwise around the structure from due north, these languages are: English, Spanish, Swahili, Hindi, Hebrew, Arabic, Chinese and Russian.

  1. Maintain humanity under 500,000,000 in perpetual balance with nature.
  2. Guide reproduction wisely — improving fitness and diversity.
  3. Unite humanity with a living new language.
  4. Rule passion — faith — tradition — and all things with tempered reason.
  5. Protect people and nations with fair laws and just courts.
  6. Let all nations rule internally resolving external disputes in a world court.
  7. Avoid petty laws and useless officials.
  8. Balance personal rights with social duties.
  9. Prize truth — beauty — love — seeking harmony with the infinite.
  10. Be not a cancer on the earth — Leave room for nature — Leave room for nature.

Explanatory tablet

The explanatory tablet, immediately west of the edifice.

A few feet to the west of the monument, an additional granite ledger has been set level with the ground. This tablet identifies the structure and the languages used on it, lists various facts about the size, weight and astronomical features of the stones, the date it was installed and the sponsors of the project. It also speaks of a time capsule buried under the tablet, but the fields on the stone reserved for filling in the dates on which the capsule was buried and is to be opened are missing, so it is not clear whether the time capsule was ever put in place. Each side of the tablet is perpendicular to one of the cardinal directions, and is inscribed so that the northern edge is the top of the inscription.

The complete text of the explanatory tablet is detailed below. The accompanying image shows the overall layout. The tablet is somewhat inconsistent with respect to punctuation and also misspells “pseudonym”. The original spelling, punctuation and line breaks in the text have been preserved in the transcription which follows.

At the center of each tablet edge is a small circle, each containing a letter representing the appropriate compass direction (N, S, E, W).

At the top center of the tablet is written:

The Georgia Guidestones
Center cluster erected March 22, 1980

Immediately below this is the outline of a square, inside which is written:

Let these be guidestones to an Age of Reason

Around the edges of the square are written the names of four ancient languages, one per edge. Starting from the top and proceeding clockwise, they are:Babylonian (in cuneiform script), Classical Greek, Sanskrit and Ancient Egyptian (in hieroglyphics).

On the left side of the tablet is the following column of text:

Astronomic Features
1. channel through stone
indicates celestial pole.
2. horizontal slot indicates
annual travel of sun.
3. sunbeam through capstone
marks noontime throughout
the year

Author: R.C. Christian
(a pseudonyn) [sic]

Sponsors: A small group
of Americans who seek
the Age of Reason

Time Capsule
Placed six feet below this spot
On
To Be Opened on

The words appear as shown under the time capsule heading; no dates are engraved.

Physical data

On the right side of the tablet is the following column of text (metric conversions added):

PHYSICAL DATA

1. OVERALL HEIGHT – 19 FEET 3 INCHES [5.87 m].
2. TOTAL WEIGHT – 237,746 POUNDS [107,840 kg].
3. FOUR MAJOR STONES ARE 16 FEET,
   FOUR INCHES [4.98 m] HIGH, EACH WEIGHING
   AN AVERAGE OF 42,437 POUNDS [19,249 kg].
4. CENTER STONE IS 16 FEET, FOUR-
   INCHES [4.98 m] HIGH, WEIGHS 20,957
   POUNDS [9,506 kg].
5. CAPSTONE IS 9-FEET, 8-INCHES [2.95 m]
   LONG, 6-FEET, 6-INCHES [1.98 m] WIDE;
   1-FOOT, 7-INCHES [0.48 m] THICK. WEIGHS
   24,832 POUNDS [11,264 kg].
6. SUPPORT STONES (BASES) 7-FEET,
   4 INCHES [2.24 m] LONG 2-FEET [0.61 m] WIDE.
   1 FOOT, 4-INCHES [0.41 m] THICK, EACH
   WEIGHING AN AVERAGE OF 4,875
   POUNDS [2,211 kg].
7. SUPPORT STONE (BASE) 4-FEET,
   2½ INCHES [1.28 m] LONG, 2-FEET, 2-INCHES [0.66 m]
   WIDE, 1-FOOT, 7-INCHES [0.48 m] THICK.
   WEIGHT 2,707 POUNDS [1,228 kg].
8. 951 CUBIC FEET [26.9 m³] GRANITE.
9. GRANITE QUARRIED FROM PYRAMID
   QUARRIES LOCATED 3 MILES [5 km] WEST
   OF ELBERTON, GEORGIA.

Guidestone languages

The Chinese and Arabic inscriptions

Below the two columns of text is written the caption “GUIDESTONE LANGUAGES”, with a diagram of the granite slab layout beneath it. The names of eight modern languages are inscribed along the long edges of the projecting rectangles, one per edge. Starting from due north and moving clockwise around so that the upper edge of the northeast rectangle is listed first, they are English, Spanish, Swahili, Hindi, Hebrew, Arabic, Chinese and Russian. At the bottom center of the tablet is the following text:

Additional information available at Elberton Granite Museum & Exhibit
College Avenue
Elberton, Georgia

Astronomical features

The four outer stones are oriented to mark the limits of the 18.6 year lunar declination cycle.[3] The center column features a hole through which the North Star can be seen regardless of time, as well as a slot that is aligned with the Sun’s solstices and equinoxes. A 7/8″ aperture in the capstone allows a ray of sun to pass through at noon each day, shining a beam on the center stone indicating the day of the year.[2]

Location

The Georgia Guidestones are located on a hilltop in Elbert County, Georgia, approximately 90 miles (140 km) east of Atlanta, 45 miles (72 km) from Athens, and 9 miles (14 km) north of the center of Elberton. The stones are standing on a rise a short distance to the east of Georgia Highway 77 (Hartwell Highway), and are visible from that road. Small signs beside the highway indicate the turnoff for the Guidestones, which is identified by a street sign as “Guidestones Rd.” It is located on the highest point in Elbert County.

Ownership

Elbert County owns the Georgia Guidestones site. According to the Georgia Mountain Travel Association’s detailed history: “The Georgia Guidestones are located on the farm of Mildred and Wayne Mullenix…”[3] The Elbert County land registration system shows what appears to be the Guidestones as County land purchased on October 1, 1979.[4][5]

The monument was unveiled in March 1980, in front of 100 people.[6] Another account specifies March 22, 1980 and says 400 people attended.[2]

In popular culture

The Georgia Guidestones are featured prominently in the International Emmy nominated conspiracy web series Guidestones.

The guidestones were featured in the Brad Meltzer’s Decoded episode “Apocalypse in Georgia”.

Reception

Italiano: Il Georgia Guidestones è un grande m...

Italiano: Il Georgia Guidestones è un grande monumento in granito nella Contea di Elbert (Georgia, USA). Da molti è considerato un simbolo del “Nuovo Ordine Mondiale”, e in quanto tale dal 2008 è oggetto di atti vandalici da parte degli anti-globalisti. (Photo credit: Wikipedia)

The stones defaced with polyurethane paint and graffiti

Yoko Ono and others have praised the inscribed messages as “a stirring call to rational thinking”, while opponents have labeled them as the “Ten Commandments of the Antichrist“.[2]

In 2008, the stones were defaced with polyurethane paint and graffiti with slogans such as “Death to the new world order”.[7] Wired magazine called the defacement “the first serious act of vandalism in the Guidestones’ history”.[2]

Conspiracy theories

The Guidestones have become a subject of interest for conspiracy theorists. One of them, an activist named Mark Dice, demanded that the Guidestones “be smashed into a million pieces, and then the rubble used for a construction project”,[8] claiming that the Guidestones are of “a deep Satanic origin”, and that R. C. Christian, belongs to “a Luciferian secret society” related to the New World Order.[2] At the unveiling of the monument, a local minister proclaimed that he believed the monument was “for sun worshipers, for cult worship and for devil worship”.[6]

Radio host and conspiracy theorist Alex Jones, in his 2008 documentary Endgame: Elite’s Blueprint For Global Enslavement, told the listener that “the message of the mysterious Georgia Guidestones, purportedly built by representatives of a secret society called the Rosicrucian Order or Rosicrucians, which call for a global religion, world courts, and for population levels to be maintained at around 500 million, over a 6.5 billion reduction from current levels. The stones imply that humans are a cancer upon the earth and should be culled in order to maintain balance with nature.”[9]

Computer hardware expert Van Smith said the monument’s dimensions predicted the height of the Burj Khalifa, the tallest building in the world which opened in Dubai over thirty years after the Georgia Guidestones were designed. Smith said the builders of the Guidestones were likely aware of the Burj Khalifa project which he compared to the biblical Tower of Babel.[10]

Notes

References

Further reading

External links

 

Same Old Shit With A New Coat Of Paint?

Pope Francis, CIA and ‘Death Squads’

By Robert Parry, Consortium News

17 March 13

 

In the 1970s, Father Jorge Bergoglio faced a moment of truth: Would he stand up to Argentina’s military neo-Nazis “disappearing” thousands including priests, or keep his mouth shut and his career on track? Like many other Church leaders, Pope Francis took the safe route, Robert Parry reports.

he election of Argentine Cardinal Jorge Bergoglio as Pope Francis brings back into focus the troubling role of the Catholic hierarchy in blessing much of the brutal repression that swept Latin America in the 1970s and 1980s, killing and torturing tens of thousands of people including priests and nuns accused of sympathizing with leftists.

The Vatican’s fiercely defensive reaction to the reemergence of these questions as they relate to the new Pope also is reminiscent of the pattern of deceptive denials that became another hallmark of that era when propaganda was viewed as an integral part of the “anticommunist” struggles, which were often supported financially and militarily by the U.S. Central Intelligence Agency.

It appears that Bergoglio, who was head of the Jesuit order in Buenos Aires during Argentina’s grim “dirty war,” mostly tended to his bureaucratic rise within the Church as Argentine security forces “disappeared” some 30,000 people for torture and murder from 1976 to 1983, including 150 Catholic priests suspected of believing in “liberation theology.”

Much as Pope Pius XII didn’t directly challenge the Nazis during the Holocaust, Father Bergoglio avoided any direct confrontation with the neo-Nazis who were terrorizing Argentina. Pope Francis’s defenders today, like apologists for Pope Pius, claim he did intervene quietly to save some individuals.

But no one asserts that Bergoglio stood up publicly against the “anticommunist” terror, as some other Church leaders did in Latin America, most notably El Salvador’s Archbishop Oscar Romero who then became a victim of right-wing assassins in 1980.

Indeed, the predominant role of the Church hierarchy – from the Vatican to the bishops in the individual countries – was to give political cover to the slaughter and to offer little protection to the priests and nuns who advocated “liberation theology,” i.e. the belief that Jesus did not just favor charity to the poor but wanted a just society that shared wealth and power with the poor.

In Latin America with its calcified class structure of a few oligarchs at one end and many peasants at the other, that meant reforms, such as land redistribution, literacy programs, health clinics, union rights, etc. But those changes were fiercely opposed by the local oligarchs and the multinational corporations that profited from the cheap labor and inequitable land distribution.

So, any reformers of any stripe were readily labeled “communists” and were made the targets of vicious security forces, often trained and indoctrinated by “anticommunist” military officers at the U.S.-run School of the Americas. The primary role of the Catholic hierarchy was to urge the people to stay calm and support the traditional system.

It is noteworthy that the orchestrated praise for Pope Francis in the U.S. news media has been to hail Bergoglio’s supposedly “humble” personality and his “commitment to the poor.” However, Bergoglio’s approach fits with the Church’s attitude for centuries, to give “charity” to the poor while doing little to change their cruel circumstances – as Church grandees hobnob with the rich and powerful.

Another Pope Favorite

Pope John Paul II, another favorite of the U.S. news media, shared this classic outlook. He emphasized conservative social issues, telling the faithful to forgo contraceptives, treating women as second-class Catholics and condemning homosexuality. He promoted charity for the poor and sometimes criticized excesses of capitalism, but he disdained leftist governments that sought serious economic reforms.

Elected in 1978, as right-wing “death squads” were gaining momentum across Latin America, John Paul II offered little protection to left-leaning priests and nuns who were targeted. He rebuffed Archbishop Romero’s plea to condemn El Salvador’s right-wing regime and its human rights violations. He stood by as priests were butchered and nuns were raped and killed.

Instead of leading the charge for real economic and political change in Latin America, John Paul II denounced “liberation theology.” During a 1983 trip to Nicaragua – then ruled by the leftist Sandinistas – the Pope condemned what he called the “popular Church” and would not let Ernesto Cardenal, a priest and a minister in the Sandinista government, kiss the papal ring. He also elevated clerics like Bergoglio who didn’t protest right-wing repression.

John Paul II appears to have gone even further, allowing the Catholic Church in Nicaragua to be used by the CIA and Ronald Reagan’s administration to finance and organize internal disruptions while the violent Nicaraguan Contras terrorized northern Nicaraguan towns with raids notorious for rape, torture and extrajudicial executions.

The Contras were originally organized by an Argentine intelligence unit that emerged from the country’s domestic “dirty war” and was taking its “anticommunist” crusade of terror across borders. After Reagan took office in 1981, he authorized the CIA to join with Argentine intelligence in expanding the Contras and their counterrevolutionary war.

A key part of Reagan’s Contra strategy was to persuade the American people and Congress that the Sandinistas represented a repressive communist dictatorship that persecuted the Catholic Church, aimed to create a “totalitarian dungeon,” and thus deserved violent overthrow.

A special office inside the National Security Council, headed by longtime CIA disinformation specialist Walter Raymond Jr., pushed these propaganda “themes” domestically. Raymond’s campaign exploited examples of tensions between the Catholic hierarchy and the Sandinista government as well as with La Prensa, the leading opposition newspaper.

To make the propaganda work with Americans, it was important to conceal the fact that elements of the Catholic hierarchy and La Prensa were being financed by the CIA and were coordinating with the Reagan administration’s destabilization strategies. [See Robert Parry’s Lost History.]

Evidence of Payments

In 1988, I discovered evidence of this reality while working as a correspondent for Newsweek magazine. At the time, the Iran-Contra scandal had undermined the case for spending more U.S. money to arm the Contras. But the Reagan administration continued to beat the propaganda drums by highlighting the supposed persecution of Nicaragua’s internal opposition.

To fend off U.S. hostility, which also included a harsh economic embargo, the Sandinistas announced increased political freedoms. But that represented only a new opportunity for Washington to orchestrate more political disruptions, which would either destabilize the government further or force a crackdown that could then be cited in seeking more Contra aid.

Putting the Sandinistas in this “inside-outside” vise had always been part of the CIA strategy, but with a crumbling economy and more U.S. money pouring into the opposition groups, the gambit was beginning to work.

Yet, it was crucial to the plan that the CIA’s covert relationship with Nicaragua’s internal opposition remain secret, not so much from the Sandinistas, who had detailed intelligence about this thoroughly penetrated operation, but from the American people. The U.S. public would get outraged at Sandinista reprisals against these “independent” groups only if the CIA’s hand were kept hidden.

A rich opportunity for the Reagan administration presented itself in summer 1988 when a new spasm of Contra ambushes killed 17 Nicaraguans and the anti-Sandinista internal opposition staged a violent demonstration in the town of Nandaime, a protest that Sandinista police dispersed with tear gas.

Reacting to the renewed violence, the Sandinistas closed down La Prensa and the Catholic Church’s radio station – both prime vehicles for anti-Sandinista propaganda. The Nicaraguan government also expelled U.S. Ambassador Richard Melton and seven other U.S. Embassy personnel for allegedly coordinating the disorders.

Major U.S. news outlets, which had accepted their role treating the Sandinistas as “designated enemies” of the United States, roared in outrage, and the U.S. Congress condemned the moves by a margin of 94-4 in the Senate and 385-18 in the House.

Melton then testified before the Senate Intelligence Committee first in secret and then in public, struggling to hide the open secret in Washington that Nicaragua’s internal opposition, like the Contras, was getting covert help from the U.S. government.

When asked by a senator in public session about covert American funding to the opposition, Melton dissembled awkwardly: “As to other activities that might be conducted, that’s – they were discussed – that would be discussed yesterday in the closed hearing.”

When pressed by Sen. Howard Metzenbaum on whether the embassy provided “encouragement – financial or otherwise – of dissident elements,” Melton responded stiffly: “The ambassador in any post is the principal representative of the U.S. government. And in that capacity, fulfills those functions.” He then declined to discuss “activities of an intelligence nature” in open session.

On the Payroll

In other words, yes, the U.S. government was covertly organizing and funding the activities of the supposedly “independent” internal opposition in Nicaragua. And, according to more than a dozen sources that I interviewed inside the Contra movement or close to U.S. intelligence, the Reagan administration had funneled CIA money to virtually every segment of the internal opposition, from the Catholic Church to La Prensa to business and labor groups to political parties.

“We’ve always had the internal opposition on the CIA payroll,” one U.S. government official said. The CIA’s budget line for Nicaraguan political action – separate from Contra military operations – was about $10 million a year, my sources said. I learned that the CIA had been using the Church and Cardinal Miguel Obando y Bravo to funnel money into Nicaragua.

Obando was a plodding but somewhat complex character. In the 1970s, he had criticized the repression of the Somoza dictatorship and expressed some sympathy for the young Sandinista revolutionaries who were trying to bring social and economic changes to Nicaragua.

However, after the murder of El Salvador’s Archbishop Romero in 1980 and Pope John Paul II’s repudiation of “liberation theology,” Obando shifted clumsily into the anti-Sandinista camp, attacking the “people’s church” and accusing the Sandinistas of “godless communism.”

On May 25, 1985, he was rewarded when the Pope named him Cardinal for Central America. Then, despite mounting evidence of Contra atrocities, Obando traveled to the United States in January 1986 and threw his support behind a renewal of military aid to the Contras.

All this made a lot more sense after factoring in that Obando had essentially been put onto the CIA’s payroll. The CIA funding for Nicaragua’s Catholic Church was originally unearthed in 1985 by the congressional intelligence oversight committees, which then insisted that the money be cut off to avoid compromising Obando further.

But the funding was simply transferred to another secret operation headed by White House aide Oliver North. In fall 1985, North earmarked $100,000 of his privately raised money to go to Obando for his anti-Sandinista activities, I learned from my sources.

I was also told that the CIA’s support for Obando and the Catholic hierarchy went through a maze of cut-outs in Europe, apparently to give Obando deniability. But one well-placed Nicaraguan exile said he had spoken with Obando about the money and the Cardinal had expressed fear that his past receipt of CIA funding would come out.

What to Do?

Discovering this CIA funding of Nicaragua’s Catholic Church presented professional problems for me at Newsweek, where my senior editors were already making clear that they sympathized with the Reagan administration’s muscular foreign policy and felt that the Iran-Contra scandal had gone too far in undermining U.S. interests.

But what was the right thing for an American journalist to do with this information? Here was a case in which the U.S. government was misleading the American public by pretending that the Sandinistas were cracking down on the Catholic Church and the internal opposition without any justification. Plus, this U.S. propaganda was being used to make the case in Congress for an expanded war in which thousands of Nicaraguans were dying.

However, if Newsweek ran the story, it would put CIA assets, including Cardinal Obando, in a dicey situation, possibly even life-threatening. So, when I presented the information to my bureau chief, Evan Thomas, I made no recommendation on whether we should publish or not. I just laid out the facts as I had ascertained them. To my surprise, Thomas was eager to go forward.

Newsweek contacted its Central America correspondent Joseph Contreras, who outlined our questions to Obando’s aides and prepared a list of questions to present to the Cardinal personally. However, when Contreras went to Obando’s home in a posh suburb of Managua, the Cardinal literally evaded the issue.

As Contreras later recounted in a cable back to Newsweek in the United States, he was approaching the front gate when it suddenly swung open and the Cardinal, sitting in the front seat of his burgundy Toyota Land Cruiser, blew past.

As Contreras made eye contact and waved the letter, Obando’s driver gunned the engine. Contreras jumped into his car and hastily followed. Contreras guessed correctly that Obando had turned left at one intersection and headed north toward Managua.

Contreras caught up to the Cardinal’s vehicle at the first stop-light. The driver apparently spotted the reporter and, when the light changed, sped away, veering from lane to lane. The Land Cruiser again disappeared from view, but at the next intersection, Contreras turned right and spotted the car pulled over, with its occupants presumably hoping that Contreras had turned left.

Quickly, the Cardinal’s vehicle pulled onto the road and now sped back toward Obando’s house. Contreras gave up the chase, fearing that any further pursuit might appear to be harassment. Several days later, having regained his composure, the Cardinal finally met with Contreras and denied receiving any CIA money. But Contreras told me that Obando’s denial was unconvincing.

Newsweek drafted a version of the story, making it appear as if we weren’t sure of the facts about Obando and the money. When I saw a “readback” of the article, I went into Thomas’s office and said that if Newsweek didn’t trust my reporting, we shouldn’t run the story at all. He said that wasn’t the case; it was just that the senior editors felt more comfortable with a vaguely worded story.

Hot Water

We ended up in hot water with the Reagan administration and right-wing media attack groups anyway. Accuracy in Media lambasted me, in particular, for going with such a sensitive story without being sure of the facts (which, of course, I was).

Thomas was summoned to the State Department where Assistant Secretary of State Elliott Abrams heaped more criticism on me though not denying the facts of our story. Newsweek also agreed, in the face of right-wing pressure, to subject me and the article to an internal investigation, which quietly reconfirmed the facts of the story.

Despite this corroboration, the incident damaged my relations with senior Newsweek editors, particularly executive editor Maynard Parker who saw himself as part of the New York/Washington foreign policy establishment and was deeply hostile to the Iran-Contra scandal, which I had helped expose.

As for Obando, the Sandinistas did nothing to punish him for his collaboration with the CIA and he gradually evolved more into a figure of reconciliation than confrontation. However, the hyper-secretive Vatican has refused to open its archives for any serious research into its relationship with the CIA and other Western intelligence services.

Whenever allegations do arise about the Catholic Church’s hierarchy winking and nodding at the kinds of human rights atrocities that claimed hundreds of thousands of lives in Latin America during the 1970s and 1980s, the Vatican PR department lashes out with sternly worded denials.

That practice is playing out again in the days after the election of Pope Francis I. Rather than a serious and reflective assessment of the actions (and inactions) of Cardinal Bergoglio, Cardinal Obando, Pope John Paul II and other Church leaders during those dark days of torture and murder, the Vatican simply denounces all allegations as “slander,” “calumny” and politically motivated lies.

 God’s Got It-The Black Crowes

 

 

You Can’t Unring The Bell

Life on Earth is the most brutal thing a Soul can endure, Overlaid on your Human meat puppet, for a period of time that ranges from a few seconds to maybe 125 years max, you are strapped in for a mother of a hellride/fun house for Soul Building 101. Stripped of all memory of your prior Immortal existence (and also your immortal  powers) you are injected blindly into a new existence (with no manual) to learn all the lessons and deal with all your Karma issues as you inch your way to perfection, incarnation by incarnation. Earth is the home base of a Cosmic Navy SEAL Training Camp. It ain’t supposed to be easy, and we are all given the choice to either ring the Bell (drop out of Soul building) or grit our teeth,dig in and continue on our path. Eventually we get tired of ringing the bell and we move on up in the Spiritual food chain as we complete the course, lessons learned and all our debts paid. It could take thousands, maybe millions of incarnations to grow to that state of being. When you don’t ring the bell…….you don’t have to come back unless you desire to do so. Immortals do walk the Earth today, waiting for it to become time to lift the veil. You won’t be in any danger of hearing any bell-ringing from them.

Life in the Foodchain-Tonio K

 

 
Image

Abandon Ye All Hope Those Who Enter Here

 
 
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