“This we know. All things are connected, like the blood which unites one family. All things are connected.” —Chief Seattle
THE INFINITE WEB OF LIFE
The singular, seamless energetic fabric of the Universe, the web of life, has interwoven structures of “frozen light” whose atoms and molecules dance and gyrate to the lower octave tones in the multicolored rainbow of Life’s harmonic symphony. There are no silent or empty spaces between the notes. All the lyrics and melodies are connected. No tune plays alone. There are no solos, no arias, no rests in the musical score of Life. Only one universal and unending symphonic chorus. It’s the immeasurable “Music of the Spheres.”
That’s my take-away after reading chapter 11 of Robert Lanza’s insightful book BIOCENTRISM, “Space Out.” Following up on my last post, “Time No More,” the illusion of space has always puzzled me—until one day, back in the early 1970’s when I first began to work with “no-touch” energy healing in my Chiropractic office in Baton Rouge, Louisiana, when an elderly gentleman with whom I had been giving “attunements”—mainly because he loved the no-touch technique as opposed to the not-so-light touch spinal adjustments to his ageing bones—asked me point blank if I would help his little great-grandson who was scheduled for a kidney transplant from his mom at Ochsner’s Hospital in New Orleans. When I explained to him that they wouldn’t allow a chiropractor to treat a patient in a medical facility, he exclaimed emphatically “NO! I MEAN FROM HERE!” With no hesitation I replied “Oh, okaaaay!” with a bit of uncertainty.
You see, I had never done long-distance energy healing before. Proceeding with his request, I asked the old man to lie on his side on my treatment table. He gladly complied, after which I simply placed my hands over and above his kidney area and immediately began feeling an erratic ball of hot energy. The child was obviously in the room with us held lovingly in his great-grandfather’s bosom some seventy miles away.
Within less than a minute, the hot ball of erratic energy began dissipating, like air escaping from a balloon, and the “pattern” over the old man’s kidneys became calm and open as the stuck energy began to be freed up to flow once again to the child’s kidneys. He urinated for the first time in several days that night and was taken off dialysis and transplant surgery schedule the next day.
I met little Brett shortly after this and saw a sweet little boy full of spunk and sunshine. The doctors at Ochsner’s had no explanation for what had happened and simply concluded that it was a miracle. And it was a miracle—but the real miracle for me was the way in which the distance between New Orleans and Baton Rouge simply vanished into the here-and-now bringing that little boy into my treatment room where his great-grandfather labored in love for his healing . . . and it was the power of love, as well as two in agreement and his absolute faith, that wrought the healing. This was my first “centurion event,” referencing the healing of the centurion’s servant by the Master Physician: “Just say the word and my servant shall be healed.” Such faith I’ve rarely encountered. There is no space between people except as we perceive it to be so. “Pluck a flower and disturb a star.”
Here’s how Dr. Lanza and Bob Berman understand the illusion of space:
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For what is space if not for the observer?
HOW do our animal minds apprehend the world?
We’ve all been taught that time and space exist, and their apparent reality is reinforced every day of our lives-every time we go from here to there, every time we reach for something. Most of us live without thinking abstractly about space. Like time, it’s such an integral part of our lives that its examination is as unnatural as scrutinizing walking or breathing.
“Obviously space exists,” we might answer, “because we live in it. We move through it, drive through it, build in it. Miles, kilometers, cubic feet, linear meters—all are units we use to measure it.” Humans schedule meetings at places like Broadway and Eighty-second on the second floor of Barnes & Noble in the cafe. We speak in clear terms of spatial dimensions, often associated with times. It’s the “when, what, where” of daily life.
A theory of time and space as belonging strictly to animal-sense perception, as our source of comprehension and consciousness, is a new and perhaps abstract thing to grasp, and day-to-day experience has indicated nothing of this reality to us. Rather, life has seemingly taught that time and space are external—and perhaps eternal—realities. They appear to encompass and bind all experiences, and are fundamental rather than secondary to life. They seem to lie above and beyond human experience, the grid-work within which all adventures unfold.
As animals, we are organized and wired to use places and time to specify our experiences to ourselves and to others. History defines the past by placing people and events in time and space. Scientific theories such as the Big Bang, the deep time of geology, and evolution are steeped in their logic. Our physical experiences—of moving from point A to point B, of parallel parking, standing on the edge of a precipice—confirm the existence of space.
When we reach for a glass of water on the coffee table, our sense of space is usually impeccable. The glass almost never spills due to a miscalculated reach. To place ourselves as the creator of time and space, not as the subject of it, goes against common sense, life experience, and education. It takes a radical shift of perspective for any of us to intuit that space and time belong solely to animal-sense perception, because the implications are so startling.
Yet we all instinctively know that space and time are not things, the kind of objects that we can see, feel, taste, touch, or smell. There is a peculiar intangibility about them. We cannot pick them up and put them on a shelf, like shells or stones found at the shore. A physicist cannot bring back space or time to the laboratory in a vial, like an entomologist collects insects to be examined and classified. There is something oddly different about them. And that is because space and time are neither physical nor fundamentally real. They are conceptual, which means that space and time are of a uniquely subjective nature. They are modes of interpretation and understanding. They are part of the mental logic of the animal organism, the software that molds sensations into multidimensional objects.
Along with time, space is the other human construct, as if every conceivable object is displayed within a vast container that has no walls. Unfortunately, the actual tangible perception of no-space is often confined to experiments that produce “changes of consciousness,” where the subject reports all separate objects to lose their reality as individual, separate items.
For the moment, confined to logic alone, we still should be able to see that the appearance of a myriad of separate objects existing within a matrix of space requires that each item first be learned and identified as separate, and the pattern imprinted on the mind.
“Name the colors, blind the eye” is an old Zen saying, illustrating that the intellect’s habitual ways of branding and labeling creates a terrible experiential loss by displacing the vibrant, living reality with a steady stream of labels. It is the same way with space, which is solely the conceptual mind’s way of clearing its throat, of pausing between identified symbols.
At any rate, the subjective truth of this is now supported by actual experiments (as we saw in the quantum theory chapters) that strongly suggest distance (space) has no reality whatsoever for entangled particles, no matter how great their apparent separation . . . .
. . . . Biocentrism, of course, shows that space is a projection from inside our minds, where experience begins. It is a tool of life, the form of outer sense that allows an organism to coordinate sensory information, and to make judgments regarding the quality and intensity of what is being perceived. Space is not a physical phenomenon per se—and should not be studied in the same way as chemicals and moving particles. We animal organisms use this form of perception to organize our sensations into outer experience. In biological terms, the interpretation of sensory input in the brain depends on the neural pathway it takes from the body. For instance, all information arriving on the optic nerve is interpreted as light, whereas the localization of a sensation to a particular part of the body depends on the particular pathway it takes to the central nervous system.
“Space,” said Einstein, refusing to let metaphysical thinking interfere with his equations, “is what we measure with a measuring rod.” But, once again, this definition should emphasize the we. For what is space if not for the observer? Space is not merely a container without walls. It is pertinent to ask what would be left if all objects and life were removed. Where would space be then? What would define its borders? It is inconceivable to think of anything existing in the physical world without any substance or end. It is metaphysical vacuity for science to ascribe independent reality to truly empty space.
Yet another way of appreciating the vacuity of space (yes: that’s a joke) is the modern finding that seeming emptiness seethes with almost unimaginable energy, which manifests as virtual particles of physical matter, jumping in and out of reality like trained fleas. The seemingly empty matrix upon which the storybook of reality is set is actually a living, animated “field,” a powerful entity that is anything but empty. Sometimes called Z-point energy, it starts to show itself when the all-pervasive kinetic energies around us have quieted to a stop at the temperature of absolute zero, at -459.67°F. Z-point or vacuum energy has been experimentally confirmed since 1949 via the Casimir effect, which causes closely spaced metal plates to become powerfully pressed together by the waves of vacuum energy outside them. (The tiny space between the plates stifles the energy waves by leaving them insufficient “breathing room” to push back against the force.)
So we have multiple illusions and processes that routinely impart a false view of space. Shall we count the ways? (1) Empty space is not empty. (2) Distances between objects can and do mutate depending on a multitude of conditions, so that no bedrock distance exists anywhere, between anything and anything else. (3) Quantum theory casts serious doubt about whether even distant individual items are truly separated at all. (4) We “see” separations between objects only because we have been conditioned and trained, through language and convention, to draw boundaries. . . .
There is no physical matter between the planets, not even “ether.”
. . . . The physical qualities that the physicists had bestowed upon space, of course, could not possibly be found. But that didn’t stop them from trying. The most famous attempt was the Michelson-Morley experiment, designed in 1887 to resolve any doubt about the existence of the “ether.” When Einstein was very young, scientists thought this ether pervaded and defined space. The ancient Greeks had detested the notion of nothingness: being excellent and obsessive logicians, they were fully aware of the contradiction built into the idea of being nothing. Being, the verb to be, patently contradicts nothing and putting the two together was like saying you were going to walk not walk. Even before the nineteenth century, scientists, too, believed that something had to exist between the planets, or else light would have no substance through which to fly. Although earlier attempts to demonstrate the presence of this supposed ether had proved unsuccessful, Albert Michelson argued that if the Earth was streaming through the ether, then a beam of light traveling through the medium in the same direction should reflect back faster than a similar beam of light at right angles to the direction of Earth’s flight.
With the help of Edward Morley, Michelson made the test, with the apparatus attached to a firm concrete platform floating atop a generous pool of liquid mercury. The multiple-mirror device could be readily rotated without introducing unwanted tilt. The results were incontrovertible: the light that traveled back and forth across the “ether stream” accomplished the journey in exactly the same time as light traveling the same distance up and down the “ether stream.” It seemed as if the Earth had stalled in its orbit round the Sun, as if to preserve Ptolemy’s natural Greek philosophy. But to renounce the whole Copernican theory was unthinkable. To assume that the ether was carried along with the Earth also made no sense at all and had already been ruled out by a number of experiments.
Of course, there was no ether; space has no physical properties.
THE VIBRATIONAL OR SPIRITUAL PLASMA OF LIFE
Just as Chief Seattle pronounced the obvious, all things are connected in the web of life, like the blood which unites one family. The creating Light of Love is one multi-vibrational Ray and each graduating frequency creates its own form of manifestation. The higher frequencies create the rarer forms and the lower frequencies manifest coarser forms. There is the plasma, the blood, that unites the one family of Life’s creations. There is no empty space between creating things in the universe. Heaven and Earth are one. The Triune Ray of Love creates the plasma of spiritual substance for transmitting the design and instructions for creating living forms. Uranda called this plasma “pneumaplasm,” spirit-substance, as it is generated by the Spirit of God that connects all things in Oneness. The very word “Universe” means to turn as one interconnected and functional whole. And that’s how it is.
As the Chief says, what we do to the web of life we do to ourselves and impacts the Whole. That’s why we feel in our gut the violence of war in the Ukraine . . . and we need to hold steady the frequency of love and compassion. The finer frequencies of Love penetrate the coarser humanly generated frequencies of hate and fear and hold the power to dissipate and transform it. All things are connected. Abide in love. Radiate love without concern for results . . . and there will be results. ♦
Be love. Be loved.