Theory of Morphogenesis
Rupert Sheldrake’s THEORY OF MORPHOGENESIS by Ken Wilber
Excerpted from The Collected Works of Ken Wilber: Volume 4 
Perhaps the most persistent problem in developmental biology concerns morphogenesis, or the coming into being of form, because the actual form of an organism—its pattern, its shape, its spatiotemporal order—cannot be predicted or even accounted for in terms of its constituent material parts. To give the simplest example: a protein is a long chain of molecules that, based on the properties of the molecules themselves, could easily fold into any number of energetically equivalent forms, and yet, in living systems, they are always found folded in only one way. That is, one form is always selected from numerous equivalent possibilities, and yet, on the basis of mass and energy considerations, no one form should be preferable to any other. The same puzzle is found, a fortiori, in larger and more complex organic systems. No known physical laws can account for the form these systems take. So what does account for it? Aside from the mechanistic approach, which purports to explain the problem by ignoring it, there have been three major attempts to account for morphogenesis. One is the vitalist approach, pioneered at the turn of the century by Driesch (1914). This theory, influenced in part by Aristotelean ideas, maintains that each organic system possesses a characteristic vital force that, as entelechy, guides and shapes the form of the organism. This theory, admirable as a first attempt, suffered mostly from its vagueness, and consequently was replaced in the 1920s by various forms of organismic theory, influenced largely by the works of Whitehead, Smuts, and the Gestalt psychologists. “Vital force” was replaced by the more sophisticated and precise concept of the “morphogenetic field,” which is said to guide the actual form or pattern of the organism’ material and energetic components, much as a magnetic field will guide and shape iron filings placed within it. Thus, as is well known, if on removes a section of a growing embryo, the embryo will regenerate the section. It does so, according to this theory, because the morphogenetic field of the embryo drives it to replenish, not merely its lost matter, but its lost form. That is, the embryo has, in addition to its material-energetic laws (governed by the standard laws of physics), a holistic drive to reform the whole (a drive to “closure” governed by the morphogenetic field, which itself is not governed or explained by physical laws). The theory of morphogenetic fields was pioneered by Waddington (1975) largely under the (then unacknowledged) influence of Whitehead. But Waddington wavered on the exact nature of the morphogenetic field; in fact, he hinted that it could probably be explained on the mere basis of physico-chemical properties. Rene Thorn (1975), in his famous catastrophe theory, took up Waddington’s ideas and gave them a powerful and impressive reformulation in terms of topographical mathematics. Despite the undeniable contribution of Thorn, however, his theory attempts only to describe morphogenesis, not explain it, and thus the how and the why of these fields remained untouched. Goodwin (1979), on the other hand (and this is the third of the major approaches), takes the Platonic view that these fields are actually archetypal and timeless forms that are forever or transcendentally given but only become actualized in the course of historical development or evolution. This at least gives a possible explanation of the existence and purpose of these fields, but it has the awkward side-effect of implying that, since all forms are timelessly given, there is no actual creativity or genuine novelty anywhere in the universe. It seems, in fact, a subtle form -of determinism. Enter Rupert Sheldrake (1981) and his theory of formative causation. Sheldrake accepts wholeheartedly the theory of morphogenetic fields, but unlike Waddington and Thorn, he wishes to explain these fields (not just describe them), and unlike Goodwin, he believes that these fields themselves can develop. They are not timelessly given but rather are themselves effected and molded by past morphogenetic fields. The idea, simply, is that once a particular form comes into existence, it will have a causal effect on all subsequent, similar forms; and thus the more a particular form has been replicated, the more likely it will be replblted in the future. This causal influence of one form on another Sheldrake 1’l\lIs “formative causation” (similar to Aristotle’s formal causation), and the actual means of this causation Sheldrake calls “morphic resonance.” To return to the example of protein folding: According to Sheldrake, t he first time in evolution that a particular protein was generated, it could potentially have folded into any number of energetically equivalent forms, but by chance it settled into one form. However, the next lime this protein was generated, anywhere in the world, it would, according to Sheldrake, have a significantly elevated tendency or probabilityof settling into this same form, simply by virtue of morphic resonance and formative causation from the morphogenetic field of the first protein. As more and more proteins eventually adopted similar forms, this set up a very powerful formative causation that, in effect, forced all subsequent (and similar) proteins to take on the same form. An original contingency has become, via repetition, a virtual necessity. The morphogenetic field of this protein now governs the form of the protein, but it is not a field that is given from the beginning. Far from being an archetypal law, it is rather more like a habit, or cosmic memory. Indeed, for Sheldrake, all of the laws (or formal regularities) of the world have been built up, over successive generations, by morphic resonance and formative causation. Put succinctly, the probability that a given form will occur in the present is a function of the number of times a similar form has occurred in the past. That probability field is exactly the basis of the morphogenetic field. (This view is, as far as it goes, apparently similar to that of Peirce, who held that natural laws are actually habits built by probabilities, and not immutable givens.) However, what makes Sheldrake’s theory so radical is that formative causation postulated to act in a nonlocal fashion; that is, it operates instantaneously across space and time. Once a particular form has been learned by a system, it will be more easily learned by a similar system anywhere else in the world, without any spatiotemporal contact. And, in fact, Sheldrake points out that there is already a fair amount of circumstantial evidence supporting this. For example, it is well known that it is extremely difficult to crystallize complex organic compounds for the first time, but once it has been done in any laboratory, it is more easily (more rapidly) done in others. It has also been shown that once rats learn to negotiate a particular maze in one part of the world; rats elsewhere learn that maze more rapidly. And this, according to Sheldrake, is because of nonlocal morphic resonance and formative causation. This is obviously a bold and innovative hypothesis. Fortunately, Sheldrake has carefully explained just how this hypothesis can be empirically tested (one can, for instance, set up protein crystallization experiment around the world). Further, these experiments would allow us to distinguish, for example, between Goodwin’s theory and Sheldrake’s: If t form of each subsequent generation of the protein is crystallized mo easily, without any cross-contact, that would rebuff Goodwin’s proposition that these forms are changelessly given from the start, and support Sheldrake’s hypothesis of cumulative conditioning and formative causation. We must await, then, the results of these experiments. In the meantime, however, we might speculate on the implications and nature of the hypothesis itself. I for one agree entirely on the existence of morphogenetic fields. In addition to the evidence of developmental biologists, there is much corroborative evidence from the fields of developmental psychology and sociology (a morphogenetic field is, in fact, a homolog of what psychologists and anthropologists would call “structure,” which is defined, not by its components, but by its overall form or pattern, and this holistic pattern governs its constituent components). Certain theoretical objections, however, might be raised against Sheldrake’s contentions that (1) these fields are entirely abstract, without any energy of any sort; (2) these fields are nonlocal in character; and (3) there are no archetypal or changeless forms involved in evolution itself. To take them in order: 
1) To say that morphogenetic fields are entirely formal or abstract, that they are without any type of mass or energy, but that they somehow influence, indeed govern, mass and energy, raises that ancient and intractable dualism: How can nonmatter affect matter? This looks suspiciously like a new ghost in the old machine, no matter that these ghosts are said causally to interact. I am not a priori against this dualism, but somehow it just doesn’t compel. And this is reinforced by the fact that most of the analogies that Sheldrake uses are based on energetic fields: the magnet and its fields of force, for example. Even the idea of morphic resonance is taken from sonic fields (two strings vibrating at the same pitch). It is therefore possible—I would say probable—that morphogenetic fields are not completely formal but rather possess some sort of very subtle energy, and it is the influence of these subtler energies on the denser ones that constitutes the formative capacity of morphogenetic fields. This idea also fits with the more traditional view that, for example, the biological morphic field is composed of a subtle energy (“bio-energy” or “prana”), and it is the subtlety of this energy that imposes—and thus appears as the form of the grosser energies. This view at least obviates the dualism. Sheldrake himself says that form cannot exist without energy, and energy cannot exist without form. It is therefore difficult to see how formative causation could act without a correlative energetic causation. Now one of the reasons that Sheldrake makes such a sharp distinction between form and energy (or formative causation and energetic causation) is that the two seem to follow (or display) different laws. Sheldrake gives the example of a flower: If you burn a flower to ashes, the mass-and-energy of the flower is conserved, but the form or pattern of the flower is simply destroyed (i.e., energy is conserved, form isn’t). But by Sheldrake’s own theory this is not quite true. The form of the flower, in fact, must be retained in something like cosmic memory if it is to subsequently influence similar forms via morphic resonance and formative causation. A form that was totally destroyed, that ceased to exist absolutely, could not have any effect whatsoever on subsequent form. In other words, Sheldrake’s own theory, which denies the conservation of form, in fact demands some sort of subtle formal conservation, analogous (but not identical) to energetic conservation. Formal conservation seems exactly what formative causation is all about. If this is so, Sheldrake has implicitly hit upon a profound and novel truth. 2) Another reason Sheldrake wishes to sharply separate formative causation and energetic causation is that some of the examples he is considering (e.g., protein crystallization) seem to act across space and time (i.e., nonlocally), and no known type of energetic causation can do so. Fortunately, the experiments Sheldrake has proposed will go a long way in helping decide this issue. My point is simply that, even if these experiments disprove Sheldrake’s nonlocal formative causation, they will not disprove morphogenetic fields themselves, which may just as easily operate in subtle yet still more or less local ways. In fact, most of the known cases of information transfer (i.e., form transfer) definitely occur in space and time, not outside space and time (thus, even in Sheldrake’s favorite analogy of form transfer, that of a telephone or radio, the transmission takes place in space-time). Even if there are occasional nonlocal transfers (as in Bell’s theorem), nonetheless the bulk of information transfers that we know of is local, and we still must explain that. It seems to me that much (not all) of Sheldrake’s nonlocal formative causation might as easily be explained as subtle local formative causation. In other words, Sheldrake might be drastically overstating the case that all formative causation must be nonlocal. Rather, the typical seems to be as follows: each moment bequeaths its energy-mass and form to subsequent moments, which add their own unique (creative) characteristics and then bequeath that whole package (form and content) to the next moment, and so on indefinitely, so that each event would eventually and ultimately be interconnected with all other events, but not necessarily in an instantaneous and nonlocal fashion. This, anyway, seemed to be Whitehead’s view (he believed in prehensive unifications, but they were unifications of actual space-time occasions, which are not instantaneously nonlocal). 3. Sheldrake, in the line of Spencer, Ward, Schelling, Bergson, Dilthey, and so on, keenly understands the importance of historicism or developmentalism in the nature of the world. He is thus suspicious of those theoreticians who tend to see all truths, all forms, all entities as being somehow timelessly implanted in the world from the start. (It should be said that we are not talking about the possibility of a radically timeless and formless Ground of Being or Godhead; we are talking about the nature of created forms, and whether or not they are rigidly unchanging. As for a transcendental Ground of Being, Sheldrake made it quite clear that he believes in such). In particular, Sheldrake was deeply influenced by Bergson’s idea of creative evolution, and Bergson’s critique of those who, once a new form has emerged, deny its genuinely creative import by claiming it was really there all along in potential or hidden form. This would include, of course, Goodwin’s archetypal interpretation of morphogenetic fields. Sheldrake thus takes the stance that perhaps it would be better to see all forms, all entities, as being products of past development, on the one hand, or creative emergence, on the other. But timeless, unchanging categories—that Sheldrake denies. I would certainly agree on the importance of evolution and creativity, but perhaps Sheldrake goes too far in his disavowal of archetypal givens. For instance, by Sheldrake’s own theory, there are certain categories that must be the case in order for his theory itself to be true, and these a priori categories are in fact archetypal. For example, Sheldrake sees the world as composed of energy and form; he sees energy causing energy and form causing form; he sees development occurring; and he sees creativity as essential. And all of those—energy, form, causation, development, creativity—are seen to be present everywhere, timelessly, from the start. They are therefore archetypal by his own standards, at least for this universe (which is not to say that prior to this universe they were necessary). Even Whitehead, the champion of process reality, believed in the existence of what he called “eternal objects” (shape, color, etc.). In short, there seem to be at least certain deep structures to this cosmos that are everywhere invariant, but its particular surface structures seem everywhere variable (learned, habitual, developmental, etc.). I think Sheldrake’s hypothesis of formative causation is a substantial addition to our possible understanding of how the latter (i.e., the developmental) components might in fact develop, although it tells us nothing about the former or archetypal components. (Some critics have faulted Sheldrake for not explaining why or how new forms emerge, and while that is an understandable criticism, it is unfair. Sheldrake himself clearly and carefully explains that his theory is only meant to explain how certain forms are replicated once they emerge. He believes in the creative emergence of new forms, but does not purport to explain it. I am simply adding that his theory does not and in fact cannot address the creativity of new forms simply because creativity itself is archetypal, a category his specific theory does not explicitly recognize.) A small side issue, but one that is sure to be raised: It is often said that the phenomena of black holes—in which all known laws and forms are suspended—proves that no patterns can be archetypal. Perhaps. I myself don’t find that argument very convincing. For we arrive at the properties of a black hole on the basis of calculations generated from present physical laws. If those laws are themselves suspect-due to the existence of black holes-then so are the properties attributed to those black holes by the present physical laws. This amounts to saying that the present physical laws suggest that there are no present physical laws. It’s like writing a book claiming that there is no such thing as writing. I’m perfectly willing to admit that black holes are completely weird phenomena, but I’m not prepared to admit that they axe absolutely without properties (physicists, after all, have managed to explain them in gruesome detail), and those properties-strange as they may be-are simply a subset of the archetypal givens of this universe. It might seem that, given these reservations, I am not all that impressed with Sheldrake’s efforts. In fact, however, for various reasons I find his hypothesis to be one of the most innovative, careful, and refreshing scientific presentations of the last decade, especially among what is known as “New Age” science (i.e., the attempted synthesis of empirical science and transcendental traditions). For one, it is written in an extremely meticulous and clear fashion. It shares none of the ambiguous and half-baked (or should one say fully baked?) notions that seem to define the typical “new paradigm” confessions, most of which are neither science nor art, but a dodge. Further, Sheldrake does not subscribe to the fashionable notion that physics somehow has a corner on truth; in fact, he shuns exclusively physical approaches and, following Whitehead and Bergson, looks to living or biological systems for more fundamental (or “higher”) truth claims. Unlike Pribram, Zukav, the early Capra, and so on, Sheldrake refuses to see physical interactions as paradigmatic for the universe, and his reasons for this refusal are a classic and eloquent explanation of the inherent limitations of extrapolating from physics and chemistry to the Entire World. Finally, since he claims this as a scientific theory, he does what most New Age scientists fail to do: Along the lines of Sir Karl Popper, he proposes ways, not to prove his theory (anybody can dream up supposed proofs), but to potentially disprove his theory, which helps to define a scientific hypothesis. Despite my interim agnosticism about his conclusion (agnosticism he scientifically shares), I am tempted to say that, in Rupert Sheldrake, we have the emergence of one of the first genuinely “New Age” scientists, and, in the spirit of his own philosophy, this is a creative emergence I happily applaud. REFERENCES Baldwin, J.M. (1902). Development and Evolution. New York: Macmillan. Bergson, H. (1911). Creative Evolution. London: Macmillan. Driesch, H. (1914). History and Theory of Vitalism. London: Macmillan. Goodwin, B. C. (1979)· “On Morphogenic Fields.” Theoria to Theory 13: 109-14. Popper, K. (1965). Conjectures rand Refutations. London: Routledge & Kegan Paul. Sheldrake, R. (1981). A New Science of Life. Los Angeles: J. P. Tarcher. Thorn, R. (1975). Structural Stability and Morphogenesis. Reading, Mass.: Benjamin. Waddington, C. (1975). The. Evolution of an Evolutionist. Edinburgh: Edinburgh University Press. Whitehead, A. N. (1969). Process and Reality. New York: Macmillan.
1) To say that morphogenetic fields are entirely formal or abstract, that they are without any type of mass or energy, but that they somehow influence, indeed govern, mass and energy, raises that ancient and intractable dualism: How can nonmatter affect matter? This looks suspiciously like a new ghost in the old machine, no matter that these ghosts are said causally to interact. I am not a priori against this dualism, but somehow it just doesn’t compel. And this is reinforced by the fact that most of the analogies that Sheldrake uses are based on energetic fields: the magnet and its fields of force, for example. Even the idea of morphic resonance is taken from sonic fields (two strings vibrating at the same pitch). It is therefore possible—I would say probable—that morphogenetic fields are not completely formal but rather possess some sort of very subtle energy, and it is the influence of these subtler energies on the denser ones that constitutes the formative capacity of morphogenetic fields. This idea also fits with the more traditional view that, for example, the biological morphic field is composed of a subtle energy (“bio-energy” or “prana”), and it is the subtlety of this energy that imposes—and thus appears as the form of the grosser energies. This view at least obviates the dualism. Sheldrake himself says that form cannot exist without energy, and energy cannot exist without form. It is therefore difficult to see how formative causation could act without a correlative energetic causation. Now one of the reasons that Sheldrake makes such a sharp distinction between form and energy (or formative causation and energetic causation) is that the two seem to follow (or display) different laws. Sheldrake gives the example of a flower: If you burn a flower to ashes, the mass-and-energy of the flower is conserved, but the form or pattern of the flower is simply destroyed (i.e., energy is conserved, form isn’t). But by Sheldrake’s own theory this is not quite true. The form of the flower, in fact, must be retained in something like cosmic memory if it is to subsequently influence similar forms via morphic resonance and formative causation. A form that was totally destroyed, that ceased to exist absolutely, could not have any effect whatsoever on subsequent form. In other words, Sheldrake’s own theory, which denies the conservation of form, in fact demands some sort of subtle formal conservation, analogous (but not identical) to energetic conservation. Formal conservation seems exactly what formative causation is all about. If this is so, Sheldrake has implicitly hit upon a profound and novel truth. 2) Another reason Sheldrake wishes to sharply separate formative causation and energetic causation is that some of the examples he is considering (e.g., protein crystallization) seem to act across space and time (i.e., nonlocally), and no known type of energetic causation can do so. Fortunately, the experiments Sheldrake has proposed will go a long way in helping decide this issue. My point is simply that, even if these experiments disprove Sheldrake’s nonlocal formative causation, they will not disprove morphogenetic fields themselves, which may just as easily operate in subtle yet still more or less local ways. In fact, most of the known cases of information transfer (i.e., form transfer) definitely occur in space and time, not outside space and time (thus, even in Sheldrake’s favorite analogy of form transfer, that of a telephone or radio, the transmission takes place in space-time). Even if there are occasional nonlocal transfers (as in Bell’s theorem), nonetheless the bulk of information transfers that we know of is local, and we still must explain that. It seems to me that much (not all) of Sheldrake’s nonlocal formative causation might as easily be explained as subtle local formative causation. In other words, Sheldrake might be drastically overstating the case that all formative causation must be nonlocal. Rather, the typical seems to be as follows: each moment bequeaths its energy-mass and form to subsequent moments, which add their own unique (creative) characteristics and then bequeath that whole package (form and content) to the next moment, and so on indefinitely, so that each event would eventually and ultimately be interconnected with all other events, but not necessarily in an instantaneous and nonlocal fashion. This, anyway, seemed to be Whitehead’s view (he believed in prehensive unifications, but they were unifications of actual space-time occasions, which are not instantaneously nonlocal). 3. Sheldrake, in the line of Spencer, Ward, Schelling, Bergson, Dilthey, and so on, keenly understands the importance of historicism or developmentalism in the nature of the world. He is thus suspicious of those theoreticians who tend to see all truths, all forms, all entities as being somehow timelessly implanted in the world from the start. (It should be said that we are not talking about the possibility of a radically timeless and formless Ground of Being or Godhead; we are talking about the nature of created forms, and whether or not they are rigidly unchanging. As for a transcendental Ground of Being, Sheldrake made it quite clear that he believes in such). In particular, Sheldrake was deeply influenced by Bergson’s idea of creative evolution, and Bergson’s critique of those who, once a new form has emerged, deny its genuinely creative import by claiming it was really there all along in potential or hidden form. This would include, of course, Goodwin’s archetypal interpretation of morphogenetic fields. Sheldrake thus takes the stance that perhaps it would be better to see all forms, all entities, as being products of past development, on the one hand, or creative emergence, on the other. But timeless, unchanging categories—that Sheldrake denies. I would certainly agree on the importance of evolution and creativity, but perhaps Sheldrake goes too far in his disavowal of archetypal givens. For instance, by Sheldrake’s own theory, there are certain categories that must be the case in order for his theory itself to be true, and these a priori categories are in fact archetypal. For example, Sheldrake sees the world as composed of energy and form; he sees energy causing energy and form causing form; he sees development occurring; and he sees creativity as essential. And all of those—energy, form, causation, development, creativity—are seen to be present everywhere, timelessly, from the start. They are therefore archetypal by his own standards, at least for this universe (which is not to say that prior to this universe they were necessary). Even Whitehead, the champion of process reality, believed in the existence of what he called “eternal objects” (shape, color, etc.). In short, there seem to be at least certain deep structures to this cosmos that are everywhere invariant, but its particular surface structures seem everywhere variable (learned, habitual, developmental, etc.). I think Sheldrake’s hypothesis of formative causation is a substantial addition to our possible understanding of how the latter (i.e., the developmental) components might in fact develop, although it tells us nothing about the former or archetypal components. (Some critics have faulted Sheldrake for not explaining why or how new forms emerge, and while that is an understandable criticism, it is unfair. Sheldrake himself clearly and carefully explains that his theory is only meant to explain how certain forms are replicated once they emerge. He believes in the creative emergence of new forms, but does not purport to explain it. I am simply adding that his theory does not and in fact cannot address the creativity of new forms simply because creativity itself is archetypal, a category his specific theory does not explicitly recognize.) A small side issue, but one that is sure to be raised: It is often said that the phenomena of black holes—in which all known laws and forms are suspended—proves that no patterns can be archetypal. Perhaps. I myself don’t find that argument very convincing. For we arrive at the properties of a black hole on the basis of calculations generated from present physical laws. If those laws are themselves suspect-due to the existence of black holes-then so are the properties attributed to those black holes by the present physical laws. This amounts to saying that the present physical laws suggest that there are no present physical laws. It’s like writing a book claiming that there is no such thing as writing. I’m perfectly willing to admit that black holes are completely weird phenomena, but I’m not prepared to admit that they axe absolutely without properties (physicists, after all, have managed to explain them in gruesome detail), and those properties-strange as they may be-are simply a subset of the archetypal givens of this universe. It might seem that, given these reservations, I am not all that impressed with Sheldrake’s efforts. In fact, however, for various reasons I find his hypothesis to be one of the most innovative, careful, and refreshing scientific presentations of the last decade, especially among what is known as “New Age” science (i.e., the attempted synthesis of empirical science and transcendental traditions). For one, it is written in an extremely meticulous and clear fashion. It shares none of the ambiguous and half-baked (or should one say fully baked?) notions that seem to define the typical “new paradigm” confessions, most of which are neither science nor art, but a dodge. Further, Sheldrake does not subscribe to the fashionable notion that physics somehow has a corner on truth; in fact, he shuns exclusively physical approaches and, following Whitehead and Bergson, looks to living or biological systems for more fundamental (or “higher”) truth claims. Unlike Pribram, Zukav, the early Capra, and so on, Sheldrake refuses to see physical interactions as paradigmatic for the universe, and his reasons for this refusal are a classic and eloquent explanation of the inherent limitations of extrapolating from physics and chemistry to the Entire World. Finally, since he claims this as a scientific theory, he does what most New Age scientists fail to do: Along the lines of Sir Karl Popper, he proposes ways, not to prove his theory (anybody can dream up supposed proofs), but to potentially disprove his theory, which helps to define a scientific hypothesis. Despite my interim agnosticism about his conclusion (agnosticism he scientifically shares), I am tempted to say that, in Rupert Sheldrake, we have the emergence of one of the first genuinely “New Age” scientists, and, in the spirit of his own philosophy, this is a creative emergence I happily applaud. REFERENCES Baldwin, J.M. (1902). Development and Evolution. New York: Macmillan. Bergson, H. (1911). Creative Evolution. London: Macmillan. Driesch, H. (1914). History and Theory of Vitalism. London: Macmillan. Goodwin, B. C. (1979)· “On Morphogenic Fields.” Theoria to Theory 13: 109-14. Popper, K. (1965). Conjectures rand Refutations. London: Routledge & Kegan Paul. Sheldrake, R. (1981). A New Science of Life. Los Angeles: J. P. Tarcher. Thorn, R. (1975). Structural Stability and Morphogenesis. Reading, Mass.: Benjamin. Waddington, C. (1975). The. Evolution of an Evolutionist. Edinburgh: Edinburgh University Press. Whitehead, A. N. (1969). Process and Reality. New York: Macmillan.Raise Your Vibration
RAISING YOUR VIBRATIONAL RATE
Since we know that all creation is manifest from Divine energy, we also know that the smallest component exist as pure energy. The density of an object is governs how fast that energy can physically vibrate. Therefore everything physically manifested vibrates within certain ranges of frequency in order for human senses to perceive it. A major factor that limits people from readily perceiving higher dimensions is because the frequency rate of vibration is outside the range of human perception. This contributes to their lack of faith and ability to believe in something that can not be perceived through the normal senses. Even though you can’t perceive something doesn’t prove that it doesn’t exist. For example, you can blow on a dog whistle and not hear it, but the sound is real because your dog reacts. The Higher Dimensional Beings and those Dimensions are being perceived by some people because they have learned to perceive them through different senses, but for most people this is beyond their range of perception. Though many people are beginning or are working with energies on different planes and dimensions because they are consciously working to increase their rate of vibration. Raising your vibration enables you to receive a more direct guidance and clearer guidance from your Higher self because it vibrates at a higher rate. Having this direct link allows for information to be more easily accepted by the conscious and actualized. Therefore a direct link is formed to interact with your Higher Self, Archangels, Ascended Masters and the Brotherhood. You can raise your personal vibration by doing specific energy work with your Higher Self and Guides of Light. This frequency raising energy work can be done by everyone, and is being done in many ways naturally on an ongoing basis as the vibration of the Earth is being raised in preparation for the Ascension. Raising your vibration also opens you to different levels of consciousness. The first level of change enters you into Lunar consciousness, this is where clairvoyant and healing abilities heighten. This stage of consciousness lasts for approximately five years. The next stage is Solar Consciousness, you become more attuned and start to heal and clear problems from all of the subtle bodies (physical, emotional, astral mental and spiritual). This can last from three to five years. This is a very high level and most people never go any higher. lightworkers, healers and Spiritual teachers that are to work on an intense level with spirit can reach the next step which is Stellar Consciousness. To reach Stellar means that you are a clear channel for spirit, which requires cleaning and anchoring all your have chakras, and dealing with all your karma. Emergence with the Divine Force, God, Ultimate Being or whatever you wish to call the superior force is the next step, and it truly is only available to the great spiritual teachers. Activation of the 12 strands of DNA into the physical and interface with the lightbody is completed. Consequently, raising your vibration heightens your awareness, develops telepathy, intuition, and increases “ESP” abilities in which to live your life in a more conscious manner. This expanded awareness of energy also helps to open and develop channels of communication from other realms of Light Beings, Spirit Guides, and Nature Spirits. These realms encourage intuition, knowing, and the ability to receive evident guidance from Spirit, thus enhancing your quality of life by imbuing harmony, balance, joy, and inner-peace. Your reception of this increased Love or Light into your being projects it into everything you do, effecting and anchoring more Light on the Earth Plane. Furthermore, this benefits humanity by pioneering the path which will result to encourage others to evolve on their spiritual path. COMMON VIBRATIONAL SIGNALS The out-of-body experience is a method that helps to separate you from physical consciousness in order to explore other realms and dimensions. Recognizing energy triggers will help prepare and alert you to opportunities for energy shifts. Buzzing, humming, electrical or roaring sounds Unusual tingling or energy sensations, hair standing on end, goosebumps Voices, singing, laughter, or your name being called out Heaviness or sinking, feelings of expansion and contracting Numbness or paralysis in any part of your body Weightlessness, levitation or lightness spreading throughout the body Any internal vibrations out of norm Electrical-like pulses of energy Footsteps or other sounds of a Being’s presence Internal rocking, spinning, or movement of any kind Arms or legs lifting while asleep Surge of energy flowing through your body Any noise out of the norm, wind, engine, music, bells, etc. Delightful smells, flower aromas There are several theories about the cause and nature of the vibrations associated with out-of-body experiences. This seems to be a direct result of the higher frequency, non-physical body moving out of phase with the physical body. Often the intensity of the vibrations diminishes immediately after complete separation is achieved. The response to these initial sensations determines whether an effective separate from the physical body can be achieved. The following is a basic guideline for responding to the vibrational state. Remain calm. The vibrations, sounds, numbness, and catalepsy are a normal experience. Relax and enjoy the vibrations as they spread throughout your entire body. Remember not to move or think about your physical body (Any physical movement will shut down the vibrational process). Allow the vibrations, sounds, numbness, or catalepsy to expand and envelop you. Don’t analyze or judge the experience, simply allow it to spread through every level of your being. Visualize yourself moving away from your physical body and toward another area in your home. This can be enhanced by mentally directing yourself by a repeated thought. “Now I move to the door, etc.” (Any location away from your body.) Be open to all various forms of motion, floating, sinking, spinning, lifting and flying, etc. Flow with the motion. After complete separation is obtained, the vibrations will immediately diminish. At this point it’s critical to focus and maintain your complete attention away from your physical body. Electrical sensations in the back of the neck, spine or shoulders accompanies a rise in vibration. The physical body in each case reacts to shifts in vibrations and a corresponding shift in the autonomic and sympathetic system ensues. Electrically, an increase in vibration may be measured through bio-feedback — alpha and theta states increase correspondingly. Increasing one’s vibration may be described as tuning the body, through the mind, to achieve higher states of consciousness or awareness.
SYMPTOMS OF ENERGY SHIFTS
HEADACHES:
When the crown chakra opens or expands it can be an intense and painful experience. It might feel like a spike or rod is being inserted. Headaches are common and they can range from migraines, to cluster headaches. Women seem to experience them more than men. They can be caused by too much energy flowing through the crown chakra, and by hormonal changes which occurs when the chakras are stimulated. Sometimes the pain can be eased by asking Spirit and your Higher Self to make an adjustment in the energy flow. When you ask for aid to ease the pain and it is part of the process that is opening and expanding your pineal or pituitary gland, the pain will only lessen. As your vibrational rate increases, the pineal and the pituitary glands expand to accommodate the higher energy frequencies. Other glands change also, but these two are the major ones that contribute to headaches. This can last a few months, or a few years depending on what level of spiritual development that you are at and your rate of growth.
FLU LIKE SYMPTOMS:
This is quite common and part of the process. Just ride it out and don’t take antibiotics which will only prolong the process. These symptoms are caused by the physical body reaction to the toxins that are released when the chakras begin to expand. What ever was constricting or congesting the chakras is flushed through the blood. Also new beliefs and paradigms are enacted the imprinted consciousness in the blood becomes toxic to the physical system because it does not support the new thoughts and contributes to confusion. It is helpful to supplement the body with blood fortifying enzymes, herbs and essential oils to ease the symptoms. Hot lemon drinks will also help cleanse the body. Don’t work too much during this time, because you are going through a major shift in vibration. Try and take it easy, and it will pass.
NAUSEA, LOOSE BOWEL MOVEMENTS, DIARRHEA:
This is a common reaction when the solar plexus chakra opens and releases the stored fear, anger and resentment held in the area. Karmic and family issues will produce gas and farting. The Bach Flower Rescue Remedy can ease these symptoms. Don’t be afraid to take it every 30 minutes if necessary.
MUSCLE ACHES AND JOINT PAIN:
Increasing your vibration forces the energy through the body. When there are blockages impeding the energy flow this raised and forced energy slams into them causing these symptoms and ails. Often this is alleviated by asking for assistance from the Higher Self to adjust the flow to ease the pain. The body can quickly adjust to the higher vibration in a few moments, hours, or days.
DEPRESSION:
A very common symptom caused by an increased rate of vibration. This higher frequency forces any illnesses, viruses, or infections hiding in the body to surface. To discover the root-cause contributing to this state examine your beliefs and decisions that are creating your reality. It is also important to monitor your internal dialogue to learn what you are creating for yourself. Observing and realizing the state you are experiencing is not cause by the present allows it to quickly pass. The herb “St. Johns Wart” eases depression and is anti-viral too.
CRYING FOR NO REASON, FEELING EMOTIONALLY VULNERABLE:
When blockages from this lifetime, and other lifetimes began to release the emotional body will react in this manner. The Photon Belt energy stimulates and contributes to the spontaneous release of these burdens. Trying to control or resists these urges further represses and blocks the energy making things more difficult. Crying, moaning, sobbing or toning becomes a cleansing release. Use a Bach flower remedy, or an essential oil to help with the emotional body.
FLUTTERING, PAIN IN THE HEART AREA, OR BREATHING PROBLEMS:
This is a symptom experienced when the heart chakra begins to open or enlarge to receive more energy. Pain sensations in the heart and not being able to breath can be very frightening because you may think you are having a heart attack. The above symptoms are caused by the expansion of energy running through your solar plexus and heart chakra (heart and stomach area). The best solution is to relax which will adjust the energy flow. Anxiety and fear only constricts the energy thus, causing a more severe reaction. This is a normal experience when undergoing a frequency increase.
HOT FLASHES AND NIGHT AND DAY SWEATS:
These are commonly experienced by both men and women. This is due to energy flowing too quickly through the body, hormonal changes, which men have too, and the body learning to adjust to the higher vibratory rate. Some men might experience fat being stored in this area which might feel like they are growing breasts. If you are a man don’t be concerned about this, because this puffiness in the chest area will only last for a short while.
EXTREME TIREDNESS:
Waking in the morning and struggle to get out of bed after a full night of sleep, or falling asleep in the middle of the afternoon is common. This is caused when the energy is shifting throughout the whole spiritual body. This will pass in time, each person has a different time frame for some it can be weeks, for others months, for others years. If you can create a pyramid structure to sit under this will give you wonderful boosts of energy when you are lacking it. Drink lots of pure water to hydrate the cells, add crystals to energize the water. Eat light meals with organic veggies. Doing light physical exercise will stimulate the energy flow through the body. Bach remedies, flower essences and essential oils will also help the transition.
EXCESSIVE ENERGY:
You go early to bed, exhausted, but in a couple of hours you are wide. This is caused by the Photon Belt energy accumulating around you, because the body’s inability to store the energy because it is blocked and congested. It is important not to get up and be active because the energy is for healing all the subtle bodies spiritual, mental, emotional and physical, the best way to assimilate the energy is to quietly sit and read, watch TV, or listen to meditation tapes to help you go back to sleep. This might seem to occur nightly for some time.
WEIGHT GAIN:
This is a very common complaint. The body feels like it is being invaded so it adds a layer of protection. If you are a Lightworker than additional water is needed to create energy. If you don’t have enough water the body will store water, which ultimately leads to stagnation. Another major factor is that with the activation of new DNA fat is needed to hold the vibration. Body fat holds a higher vibration which is necessary to generate healing and channeling energy. Many of you also have agreed to anchor grids of light in the areas surrounding where you live. Anchoring these grids require body fat to help hold the energy. Body fat serves a very loving purpose as it allows embodiments to assist mother earth in holding her vibration. In becoming crystalline, the body fat is evenly distributed around every cell within the embodiment. This allows the entire body to act as a tuning fork to hold a new vibration.
LOSING YOUR MEMORY OR FEELING SPACEY:
This can be a frightening experience because you cannot remember what you had for dinner, and dinner was only an hour away. YOU ARE NOT LOSING YOUR MEMORY. You are changing over from left brain function to more of a right brain function. Areas of the brain are being activated to cope with the higher energy coming in. Sometimes it is hard to speak, words come out jumbled or garbled, this situation will pass, there is no time limit on this.
EXTREME SENSITIVITY:
As you open up to the higher vibration, you will find yourself becoming extremely sensitive to people, noises, light, smells, tastes, all sorts of things. This can affect the central nervous system and can be quite a difficult thing to cope with. You do need to take B vitamins and a multi vitamin if this is happening to you. If you are allergic to these vitamins then look for a homeopathic remedy or a Bach flower remedy for extreme sensitivity.
BLOWING LIGHT BULBS AND ELECTRONICS:
If this is happening to you, then you are really reaching a very high vibratory rate and will probably be a profound healer or channel for spirit. It is due to extremely high energy coming into the physical form. It could be described as 50,000 volts of electricity coming in at once, not only can the body not cope, but it goes through the body and out again and as it does so it affects all electronic equipment.
ANIMAL REACTIONS:
You will find that dogs and cats and other animals will become aware of your energy and be frightened of it or want to be around it all the time. Many animals can’t get enough of the energy. Others are somewhat frightened because they do not understand it.
FOOD CHANGES:
As you vibrate higher, you will find that you no longer want the things that you used to. Coffee, tea and meat are just three of the dietary changes that people make as they begin to vibrate faster. Meat is especially dense and can really affect the body’s energy, especially if it has hormones in it. You may develop cravings for certain foods, or go off your favorite foods. This is normal and a part of the change to the higher vibration. If you find this happening, then let it happen and explore the new possibilities.
Number/Color Meaning
Number Meanings
The Number One: The Creative, I AM, Original, Leader, Pioneer, Ambition, Initiation, Individualism, Self, Arrogance, Aggression, Attainment, Activity, Fulfillment, Glory, Fame, Unique The Number Two: The Harmony, Dualism, Cooperation, Peace Maker, Balance, Tactful, the Other, Love, Flexibility, Adaptability, Gentle The Number Three: The Expansive, Trinity, Multiples, Faith, Hope and Charity, Expression, Speech, Wit, Society, Art, Culture, Sensuality, Sorrow, Immaturity, Passion, Surprise The Number Four: The Stable, Foundation, Stability, Patriarchy, Power, Progress, Earth, Justice, Ability, Manual Dexterity, Practical, Law, the Conscious Mind, Civilization, Traditional, Profit, Wisdom The Number Five: The Visionary, Expansion, Opportunity, the Matriarchy, Adventure, Imagination. Story-telling, Symbols, Individualism, Freedom, Healing, Miracle, Choices, Unconditional Love, Mercy The Number Six: The Protector, Provider, Healer, Nurturing, Children, Empathy, Intuition, Sympathy, Quality, Sustenance, Love of Community, Unconditional Love, Charity, Balance, Grace The Number Seven: The Analyst, Thinker, Science, Learning, Education, Study, the Written Word, Logic, Religion, Completion, The Sacred Number The Number Eight: The Manifesting, New Beginnings, Wealth, Power, Riches, Status, Material, Pragmatism, the Ego, Provision The Number Nine: The Humanitarian, Religious, Charitable, Philanthropic, Duty, Calling, Mission, Obligations, Hardship, the Higher Self, Mysticism, Faith
Color Meanings:
Red is the color of fire and blood, so it is associated with energy. War, danger, strength, power, determination as well as passion, desire, and love. Orange combines the energy of red and the happiness of yellow. It is associated with joy, sunshine and the tropics. Orange represents enthusiasm, fascination, happiness, creativity, determination, attraction, success, encouragement, and stimulation. Yellow is the color of sunshine. It’s associated with joy, happiness, intellect, and energy. Yellow produces a warming effect, arouses cheerfulness. Stimulates mental activity, and generates muscle energy. Yellow is often associated with food. Green is the color of nature. It symbolizes growth, harmony, freshness, and fertility. Green has strong emotional correspondence with safety. Dark green is also commonly associated with money and wealth. Blue is the color of the sky and sea. It is often associated with depth and stability. It symbolizes trust, loyalty, wisdom, confidence, intelligence, faith, truth, and heaven. Purple combines the stability of blue and the energy of red. Purple is associated with royalty. It symbolizes power, nobility, luxury, and ambition. It conveys wealth and extravagance. Purple is associated with wisdom, dignity, independence, creativity, mystery and magic. White is associated with light, goodness, innocence, purity, and virginity. It is considered to be the color of perfection. Black is associated with power, elegance, formality, death, evil, and mystery.
Carl Jung
Mandala Quotes
The “squaring of the circle” is one of the many archetypal motifs which form the basic patterns of our dreams and fantasies. But it is distinguished by the fact that it is one of the most important of them from the functional point of view. Indeed, it could even be called the archetype of wholeness. – from Mandalas. C. G. Jung. trans. from Du (Zurich, 1955) … there must be a transconscious disposition in every individual which is able to produce the same or very similar symbols at all times and in all places. Since this disposition is usually not a conscious possession of the individual I have called it the collective unconscious, and, as the bases of its symbolical products, I postulate the existence of primordial images, the archetypes. … the identity of conscious individual contents with their ethnic parallels is expressed not merely in their form but in their meaning. – from Concerning Mandala Symbolism. C. G. Jung. trans. from “Uber Mandalasymbolik,” Gestaltungen des Unbewussten (Zurich, 1950)
Fractal Time
Gregg Braden ~ Fractal Time
The word “fractal” was first used by a brilliant mathematician, Benoit Mandelbrot in the 70’s to describe a complex geometrical shape that replicates a larger pattern like a world within worlds. The fractal is a self-similar replicating system in which each part contains the whole. In Fractal Time, Gregg Braden claims that the past and future are inseparably linked in an ever-evolving fractal pattern that if understood can shed some light on the cycles of events in our lives. Man can decode and change the future by identifying key events from our past and recognizing the pattern that projects the same events into the future in a self-similar pattern. Gregg Braden has posted his Fractal Time Calculator online: http://www.greggbraden.com/home/fractal-time-calculator/time_code_calculator
Fractal Evolution
Bruce Lipton – As Above So Below, An Introduction To Fractal Evolution
Here is a link to the video with Bruce Lipton: http://www.enlightenmentnetwork.com/video/2009/5/bruce-lipton-above-so-below-introduction-fractal-evolution
Below is an overview of Bruce Lipton’s discussion of Fractal Evolution found at: http://www.mindbridge-loa.com Fractals explain all natural phenomenon. Although fractal geometry was theorized at the beginning of the 20th century, it was not until the development of the super computer that we have been able to see the full implications of fractals. Bruce Lipton, cellular biologist, explains in this series of 8 videos, that Darwin’s Theory of Evolution was flawed. Mutations are not mistakes or random, but intentional changes brought about by choices made at the cellular level. And, he adds, because of fractal geometry, we can see that the evolution of humanity is a fractal of the evolution of the earth. This series of videos follows his lecture on the nature of the human cell. We can only do what cells can do, Dr. Lipton explains, because we are made of cells which are protein machines that move. We, at Mindbridge-LOA.com, will summarize this talk by Dr. Bruce Lipton, with little editing and the addition of some information from the Mayan Calendar which closely relates. Genetic determinism has taken us in the wrong direction. Our health is determined by perceptions, not genetics. Dr. Lipton will show us how (and keep in mind fractals) a cell is able to perceive and respond much as we are able to do. Darwin’s premise that genetic mutations are random was in error. And, his idea that nature selects the strongest does not hold true.
Mutations usually detract from the viability of an organism. Nature eliminates the weakest mutations and doesn’t really care about the strongest. Dr. Bruce Lipton asserts that we desperately need a new theory of evolution. There have been 5 mass extinctions that all but wiped out life on this planet. This coming one, the 6th will occur with the largest planet population by far. And, we don’t have much time to get ready. Dr. Lipton starts with a little background on the cell. Each cell has a backbone and the shape is determined by the distribution of positive and negative charges. Proteins can move by changing the charges. They respond to signals from the environment such as energy fields that cause constructive or destructive interference. Such signals cause the backbone to change. A specific stimulus binds to the cell membrane at a specific receptor. When the right signal is present, they work. When the wrong signal is present, they might not work or they might move away. The skin of the cell is the brain of the cell or the mem-brane. The skin, membrane, is two rows of molecules, mirror image to each other. — A crystal, but movable. The outside, polar heads are water loving, and the interior, the legs are oil loving lipids. — Much like a butter sandwich; neither water nor oil objects would easily move through. However, the membrane also has proteins that are called IMP, or integral membrane proteins. These proteins have antennae which are tuned to specific items. If we think of fractals for a moment, these proteins are able to perceive and respond to changes in their environment, just as humans can perceive change and adjust to our environment. Let’s add olives to the butter in the sandwich. When pimentos are in, grape juice added to the bread will not pass through, but when the pimento is absent, the grape juice can pass through the open olive…. In a membrane, proteins change shape, effectively opening the olive. The way that they do this is there are two kinds of proteins, receptors and effectors. The first receives stimulation from the environment, changing the protein gears which allows the second to send the signal into the cell.
There is a connector between the two which changes the shape of the effector, allowing the item on the outside to pass into and through the cell. Now is the time, if you are feeling a little weird, and would like to have some help with opening your mind, then click here and come back…. There are free lessons. What could be better? Together, they have an awareness of the environment (perception) and transduces this perception into response. Definition of the membrane: This is a liquid crystal, a semi-conductor (because not everything can go through) containing gates and channels. “A computer chip is a liquid semiconductor with gates and channels….” Oh, my, all cells are also batteries. On the outside there is a positive potential, and on the inside there is a negative potential. The cell membrane is a programmable chip, an organic chip, or a carbon chip. A computer has silicon chips, but they produce the same result. And, why does Dr. Lipton want us to think about our cell membranes as tiny computers and our cells as tiny batteries? We have 50 trillion cells, which produce a great quantity of information. A bit of data is the input-output of the cell. The cell surface, with all the antennas is the keyboard.
When an estrogen hits an estrogen receptor…. Whatever is out there types information into the keys. The nucleus is just a disk. Once the information is downloaded, you can eject the disk. The 3-d image of the cell is the screen. How many bits of data does our computer handle? Notice this. The proteins that embed are about the same size as the thickness of the membrane, therefore olives can only be added across the surface. The bigger the bread, the more proteins that can be fit across the surface…. My goodness, the bigger the organism, the more awareness it can have…. From Science and Society: Ralph Abraham wrote “Mathematical studies of fractals reveal that the repetitive branching-within-branching structure of a fractal represents the best way to get the most surface area within a three dimensional space — a crucial property for the human lung for instance.” This uses fractal geometry. Euclidian Geometry goes from 0 dimensions to 3 dimensions allowing for only whole numbers. Crumbling a paper, Lipton explains, causes it to go from 2 dimensions to 2.5. If you cut it anywhere, it’s not really more than 2 dimensions, but it is also is no longer relegated to 2 dimensions. You can’t make anything in nature using Euclidian geometry. Nature responds to fractal geometry. Plants are fractals. Trees are fractals.
Crystals are fractals. In a fractal like the Mandlebrot set, whether you go deeper into it or come out of it, the Mandlebrot shape/set keeps repeating. This is how a fractal works. You start with one equation, and add some chaos. For example, on the surface of of a circle, make another circle half the size. Repeat. (Here comes a little chaos….) On each third circle, if a coin comes up heads, make the circle a little to the left of center. If the coin comes up tales, make the circle a little to the right of center. This is fractal geometry, and everything in nature is made this way. When you repeat this equation hundreds of thousands of times, you get something like the Mandlebrot Set. Do you remember the Rosetta Stone that helped archeologists to learn the meanings of Egyptian Hieroglyphics? The bottom was Greek, a story about kings and queens. The middle was Demotic a modern version of Egyptian, and it told the same story. The top was Hieroglyphics. We made the logical leap that it also told the same story and it allowed us to learn how to read Hieroglyphics. — As above, so below. Now, look at biology. On the bottom, we have the cell. In the middle, we have Humans. Above, we have civilization.
The principles of life at the bottom are the same as are needed at the top. According to the principle of fractal geometry, the story of the evolution of life progresses in the same way from the cell to the human to the final evolution of civilization. We are destroying our planet because we have no plan to sustain the planet! We each are a civilization of 50 trillion cells. They are able to share energy, to support each other and to take care of each other. If single celled units have the sense to work together for the greater good of all, then how is it that so many humans have difficulty in seeing this? Eckhart Tolle would say that it’s the ego. The images in fractals repeat themselves over time. Let us look at the history of the earth as a fractal repeating itself. The zone where waves and particles meet is the chaos zone — the interface where they interact. The earth is a particle. The waves are the non linear waves of the solar system. At the surface, before there was life, there was only inorganic chemistry. Inorganic items do not want to change. They will stay as they are for as long as they can. When pigments evolved, they were able to trap energy from the sun and use the inorganic material, to make organic chemistry.
— We are energized earth and we don’t want to stay still. Once the inorganic chemistry was added to the earth, the photons hit the earth and didn’t just radiate back any longer. They were trapped in the inorganic matrix of the earth. This is where life occurs. We physically came from the planet (mother earth) and energetically came from the sun (father sun). The egg is the earth that we came from, and the sperm simply adds the information. Phospholipids are self assembling. At first, the proteins were just rambling all over. When phospholipids started to come together, they caught proteins. If you put bacteria in a membrane, they will form another organism called a euchariotic cell. As human civilization evolves, it will have similar characteristics to the evolution of the earth. The fish were first and lived only in water. Amphibians took the water with them to the land. (This was agricultural stage of humans where we learned to irrigate. ) Reptiles are almost like machines. Their tongues and their eyes, flick, flick, flick…. When the environment was flush and stable they did fine. This was the start of the machine age. In the Mayan Calendar, this was the Planetary Cycle which ran from 1755 to 1999. It is a cycle of industry and power, starting with industry and ending with power. Human consciousness was aimed at power. The next cycle, starting January 5th, 1999, is the Galactic Consciousness cycle. This period is about Ethics. The power train is getting its Ethics put in. Dinosaurs, are like lizards, but as their size increases and they need more muscles they still need only one nerve impulse. When the environment changed, they didn’t have enough awareness to handle the changes in the environment. Awareness is brain, and body is administration. As they got bigger, there was an imbalance. — Small awareness and massive administration. We are now in a dinosaur period. What is the fuel that is fueling the civilization today? Fossil fuel. What was next on the earth? Birds followed the dinosaurs. Wilbur and Orvil Wright started our bird evolution. The fullest expression of this was the landing on the moon. The icon of the earth picture from the moon changed society. We became aware of the finiteness of the earth. On earth, mammals followed birds. Mammals are nurturers, and we, the meek, took over. Reptiles are conscious and live for the moment. Mammals are self-conscious and live for the future. George Bush was reptilian. The Iraq war is an example. They were not able to look 6 weeks ahead to anticipate what might happen. This was the end of the Mayan calendars’ power consciousness period. This planet is going through changes and those of us who are the meek, the mammals, the caretakers who are prepared to make changes and to be involved with others will insure survival. Our time will come. We will not survive with reptilian thinking! The Galactic Consciousness Cycle of the Mayan Calendar will insure that only those who are putting Ethics and galactic consciousness ahead of power will move forward easily and comfortably. Again, using fractals, we can look at the earth as a cell and we are perception units, proteins, in the surface of the cell. If we do it right, the cell will survive. Using a liver cell as an example. 99% of a liver cell is the same. The nuclei is different because that is where the genes are. On the surface of the cell, are self receptors. If you take those receptors off, then you can put that cell into any other human, or into a mouse and it won’t be rejected. So, the nucleus is not what signals another cell with identity, it is the self receptors on the surface of the cell. So, here’s the question: If the only part of the cell that determines the individual from whom it was taken are the antennae, the self receptors, then can’t we say that they are the self? These antennas are what determine where that cell is accepted….
They read the environmental signal in a way that is unique to me. Heart and lung donor recipients begin to express the identity of the person who was the donor. How does this happen? The self receptors maintain the broadcast of the person who died. Some donors have become vegetarian. Others have become smokers. One donor was able to identify the killer of the person who donated her heart to her! It is not that donor cells have suddenly outnumbered the recipients cells. We are television sets who live in our antennae. We are a broadcast. The recipient is suddenly tuned to two stations. Just as Dr. Bruce Lipton was beginning to get a hold on the idea that he was a broadcast, his cells challenged him. “If you were just a spirit, how would you know what a sunset looks like? What does love feel like?” He had to adjust his idea. The physical body is a device to sense the world. The cells take that information and translate it into something we can understand. Our antenna send the impulses into our brains which converts it into something we can understand. It is energy which is translated. God, in Conversations with God says that we are spiritual beings and God allowed us to come here to this world of time and space, to experience ourselves as separate from God. Yet, A Course in Miracles says that we have never left God. The idea that we are here, and not there, is a false idea. Dr. Bruce Lipton seems to have found the way this is done as he continues…. He says that if we eliminate our limiting beliefs we can create anything we want right here. (If you are ready to eliminate these limitations right now. Those individual receptors, blue or red or green, are a narrow frequency of the white light, which is God. When we put all the frequencies together, we have white light. If we take even one single person and don’t include them, we cannot have white light which is the totality of the entire spectrum. Every human is a necessary cell in that organism. The Mayan Calendar explains that after Ethics have replaced power in human consciousness, we will be ready for the final cycle which starts in 2012. This will be the Universal Cycle. In this period we will be able to meet our galactic neighbors, we will see the end of manufactured lack, consciousness will surpass technology and we will evolve to conscious co-creation of existence and experience. Bruce Lipton asks and answers, “What do you want from here on? Skip worrying about the past and who did what to whom…. We each are a necessary part of the One.”