Thank you and Verses from Timothy

First of all, I want to thank those of you who stop by here occasionally to check out the sporadic posts I put out. I am far too undisciplined in terms of actually blogging consistent, meaningful posts; that said, I enjoy posting some of my ideas and personal thoughts here occasionally.

I was watching "The Acts of Revelation" on BYU TV tonight and read/heard some great scriptures from to Timothy, a few of which I thought I'd share:

This is a true saying, and by all means worthy to be received, that Christ Jesus came into the world to save sinners, of whom I am chief. Tim. 1:15

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their consciencee seared with a hot iron. 1 Tim 4:1-2

The first scripture really sums up the Plan of Salvation while the latter speaks to the modern society in which we live. I think the image of the conscience being "seared" speaks directly to how desentized we are becoming in our modern society to graphic sexuality, violence, etc.

Just some food for your spiritual thought.

Deepak Chopra and the Human Organism

I was looking up some info regarding meditation when I came across this video from Deepak Chopra which I found compelling and I thought I'd share it with you.  Now, I am not a "follwer" of Chopra, nor do I believe in everything he espouses, BUT not believing in everything an individual or belief system or religion espouses does not make me entirely avoid everything he/she/it teaches or shares.  If that were the case, how could anyone in the world be able or willing to accept anything?  We'd all sit in our rooms and plug our ears and say, "Enough!  I have everything!"  Sharing, discussing, studying, praying, these are all methods of receiving truth and revelation from God.   Forunately we have the guidance of a the Bible and, as a Mormon, I believe in the guidance of other Holy Scriptures such as the Book of Mormon as well as a living Prophet.

Anyway, back to the brief video below. The human organism and the consciousness within it are endlessly fascinating to me and, I believe, if more people thought about the "real reality" we'd have far fewer social problems because we'd realize that the miracle is now and it's everywhere around us.

The Large Hadron Collider

I am fascinated by this and it's going to begin doing it's "thang" this month and next.

By Alan Boyle

Science editor

MSNBC

updated 11:12 a.m. PT, Mon., Sept. 8, 2008

Alan Boyle Science editor • Profile • E-mail

MEYRIN, Switzerland - In the beginning was the big bang.

God may have been around before then — but as far as scientists are concerned, the big bang is as far back as they can go. And to get back there, they're getting ready to blast subatomic particles so energetically that the extreme conditions of the freshly born universe will be re-created on Earth.

Will those "little big bangs" crack age-old scientific mysteries? Or, despite repeated assurances from the world's top experts, will they create black holes that could gobble up the planet? After decades of preparation, scientists are finally switching on a machine that will separate the facts from what is plainly science fiction.

READ THE REST OF THE ARTICLE HERE.

CHECK OUT SOME INTERACTIVE ITEMS HERE

Hybrid Medical Animation Videos

*Note:excuse the funky formatting of this post, strange things happen when you mess with HTML and are too lazy to fix it! I often think about the amazing machine that we call the human body. It is a testament to the wisdom of God and is the means whereby we, as eternal beings, live in this world and fulfill the purpose of our lives. A company called Hybrid Medical Animation is producing some of, if not the, best animation on the web designed to illustrate the human body and other organic phenomena. Click on the link below to check out the site.

Since we were recently sick, I was thinking about how we get sick and, in my mind, I was imagining this very thing:

Ten Basic Rules For Better Living by Manly P. Hall

(Excerpt from a book with the same title)

1. Stop worrying

The popular idea that a worrier is a thoughtful and conscientious citizen is false. The Egyptians realized this when they included worry among the cardinal sins. Do not confuse thoughtfulness and worry. The thoughtful person plans solutions, but the worrier merely dissolves in his own doubt. If you think straight, you will have less cause for worrying. The worrier not only suffers the same disaster many times, but undermines his health and annoys all others with whom he comes into contact. There are many things in this world that require thoughtful consideration, but there is really nothing to fear but fear.

2. Stop trying to dominate and posses your friends and relatives

Each of us likes to feel that he is running his own life. The moment we recognize the rights of others to seek life, liberty, and happiness according to their own dreams, hopes, and aspirations, we begin to conserve our own resources. It is very debilitating to give advice which is ignored or rejected, and equally disappointing to attempt to posses and dominate persons who immediately resent and combat our dictatorial tendencies. We are hurt when they do not see things our way. If we save advice for ourselves and those who seek it from us, and who are therefore grateful, all concerned will be the better.

3. Moderate ambition

There is a tendency to overlook natural and simple blessings while we plunge on toward distant goals. Each individual has certain capacities. If he can recognize his own abilities and work with them, he can attain personal security. If, however, he is constantly seeking that which is not reasonably attainable, he can never know happiness or contentment. The wise man observes the disastrous results of uncontrollable ambitions, and chooses moderation. It is not necessary to be famous in order to be happy, nor must one be the leading citizen in the community in order to gratify one's social instinct. The ambitious usually pay too much for what they get, and are the more miserable after they get it.

4. Do not accumulate more than you need

There is no real distinction in being the richest man in the graveyard. Many earnest citizens act as though there were pockets in shrouds. We are supposed to have outgrown the primitive belief that we should bury a man's goods with him so that his spirit might enjoy them in the afterworld. Here, again, the middle course is the wisest. Let us reserve some of our energy for enjoyment, and not give all of ourselves to the task of accumulation. Many a man who has made a million has not lived to spend it. A rich life can be more practical than a monumental bank account.

5. Learn to relax

Great tension is an abomination. The more tense we become, the more stupidly we are likely to act, and, according to the old Buddhists, stupidity is a cardinal sin. Today, many so-called efficient people are perpetually on the verge of a nervous breakdown. This is not so likely to be due to overwork as to unreasonable driving impulses from within themselves. Some say that they are overtaxing their resources to keep their jobs or to maintain extravagant families. Whether you believe it or not, you are a better producer and a better provider if you do not collapse from psychic exhaustion at some critical moment when you are most in need of good health. If your associates do not realize this, they may be in need of practical counsel.

6. Cultivate a sense of humor

As never before, we must brighten and lighten the corners where we are. The more seriously we take ourselves and our responsibilities, the duller we become. It is a saving grace to realize that, although living is a serious matter, we can take it too seriously. Also bear in mind that genuine humor is not bitter, cynical, or critical. It is the ability to laugh with the world and not at the world. If we must laugh at someone, let it be ourselves. Humor is a spice to living. It adds flavor to work, zest to play, charm to self-improvement, and proves to others that we have a security within ourselves. A sincere, happy laugh, like the joyous rippling of children's laughter, relieves tension and restores good nature. Incidentally, it makes friends and inspires confidence.

7. Find a reason for your own existence

Unless you believe in something bigger than yourself, have some purpose more vital than accumulation or advancement in business or society, you are only existing, not living. A simple pattern is to realize that the laws of Nature that put you here seem to be primarily concerned with growth. You are a success to the degree that you grow, and you grow to the degree that you become a wiser, more useful, and more secure person. In other words, we live to learn, and by this very process, we learn to live. Broaden your horizon, develop an interest in all that is fine, beautiful, and purposeful. Great internal good comes from the love for music, art, great literature, broad philosophy, and simple faith. Strengthen the inside of your nature, and the outside will be better.

8. Never intentionally harm another person

Never by word or deed return evil for good, or evil for evil. Weed negative and destructive thoughts and emotions out of your personality, or they will ultimately contribute to your misery. As we look around us, we see the tragic results of individuals and nations that harbor grudges or nurse the instincts for revenge. The harmless life saves those who live it from many of the mortal shocks that flesh is heir to. Our critical attitudes and our long memories of evils that others have caused only reduce our present efficiency and endanger health and vitality. Even the selfish man realizes that he cannot afford to keep a grudge, and the unselfish simply will not permit grudges to accumulate because they know better and they believe better.

9. Beware of anger

When ill-temper controls us, we are no longer able to control ourselves. In a moment of anger, we may create a situation which will require years to remedy. Why should we spend our time trying to recover from our own mistakes? If we disapprove, let us state our case simply and quietly, and remember that we should never try to correct another when we have already committed a fault as great as his. A quick temper is a serious handicap in business or in the home. It is useless to say that we cannot control anger. This is as much as to admit that we have lost the power to control ourselves. If we resent the unkindness of others and the collective irritability of this generation, let us make sure that we are not one of the irritating factors.

10. Never blame others for our own mistakes

It is hardly necessary. Each of us seems to have an incredible capacity to do things badly and select unwisely. Actually, we are in trouble because we have not made constructive use of the power and abilities which we received as a birthright. Others can hurt us only while our inner life is too weak to sustain in the presence of trial or test. Instead of resenting misfortunes, and seeking to excuse our own limitations, we must face the facts. Either we are stronger than the problem and can solve it intelligently, or the problem is stronger than we are, and the only solution is to increase our own strength. Others are not to blame for our unhappiness. Each man must seek his own peace of mind, and, as the Arabian Nights so well expressed it, happiness must be earned.

"Right Mindfulness"

Mindfulness may also be termed "self-observation"; this is one of the most powerful actions one can commit to as one seeks to become more like The Christ who, of course, if PERFECT.  When we identify with anything in this world, including our jobs, desires and even our own thoughts and emotions, we lose focus of what is "truly real" and fall back into the illusion that is this world.  The illusion is what makes it difficult to serve others and be self-sacrificing.  I find that when I lose focus, I lose my righteous desires to serve others.  I have been trying to practice right mindfulness now for some time and have found it extremely difficult.  If you're interested in reading more about it, here are some helpful excerpts:

"Right mindfulness (often also termed Right meditation) involves bringing one's awareness back (i.e. from the past or the future) into the present moment. By residing more frequently in the present moment, practitioners begin to see both inner and outer aspects of reality. Internally, one sees that the mind is continually chattering with commentary or judgment. By noticing that the mind is continually making commentary, one has the ability to carefully observe those thoughts, seeing them for what they are without aversion or judgement. Those practicing mindfulness realize that "thoughts are just thoughts". One is free to release a thought ("let it go") when one realizes that the thought may not be concrete reality or absolute truth. Thus, one is free to observe life without getting caught in the commentary. Many "voices" or messages may speak to one within the "vocal" (discursive) mind. It is important to be aware that the messages one hears during "thinking" may not be accurate or helpful, but rather may be translations of, or departures from truth.

As one more closely observes inner reality, one finds that happiness is not exclusively a quality brought about by a change in outer circumstances, but rather by realizing happiness often starts with loosening and releasing attachment to thoughts, predispositions, and "scripts"; thereby releasing "automatic" reactions toward pleasant and unpleasant situations or feelings.

However, mindfulness does not have to be constrained to a formal meditation session. Mindfulness is an activity that can be done at any time; it does not require sitting, or even focusing on the breath, but rather is done by bringing the mind to focus on what is happening in the present moment, while simply noticing the mind's usual "commentary". One can be mindful of the sensations in one's feet while walking, of the sound of the wind in the trees, or the feeling of soapy water while doing dishes. One can also be mindful of the mind's commentary: "I wish I didn't have to walk any further, I like the sound of the leaves rustling, I wish washing dishes weren't so boring and the soap weren't drying out my skin", etc. Once we have noticed the mind's running commentary, we have the freedom to cease identification with those judgments/perceptions: "washing dishes: boring" may become "The warm water is in unison with the detergent and is currently washing away the plate's grime, the sun is shining through the window and casting an ever greater shadow on the dish's white ceramics.". In this example, one may see that washing does not have to be judged "boring"; washing dishes is only a process of coordinating dishes with soap and water. Any activity done mindfully is a form of meditation, and mindfulness is possible practically all the time."

from Wikipedia's entry on "Mindfulness"

and...

"I'm sure that we can all agree that no intelligent, conscious man or woman would ever intentionally hurt him or herself. It is important that we are in agreement about this precept. No one would choose to ache. Yet the fact remains that all of us do hurt ourselves every day with bursts of anger or fits of depression or anxiety. Even at the simplest level there can be no doubt: fear and worry take an immeasurable toll on our health and well-being.

However, there is real intelligence. An inwardly awake person would never intentionally hurt himself. Self-observation is the key to developing this higher order of awareness; it is how we learn to become inwardly vigilant to our own thoughts and feelings, even as they pass through us. When we can observe ourselves in this new way our higher nature naturally prevails over any troubling thoughts or feelings that want to drag us down into their lower world.

Self-observation allows us to understand what we witness in ourselves, instead of being washed away by our reaction to it. This new and higher interior "position" -- as the observer of what unfolds around and within us -- is at once a part of the proceedings and, at the same time, untouched by them. Recall what the Christ said about "being in the world, but not of it," and you have a small idea about this most unique inner-sanctuary. When we are awake this way, we always make the right choices because we are acting from a level of consciousness that has no past investment in any event or its possible outcome. This means that it is free to select what is intelligent. 

Higher intelligence cannot be bound by the momentum of accumulated desires. The silent observer within us does not think; it sees. This is an important point because in order to observe ourselves means that we can't be self-absorbed. Higher awareness through self-observation increases our field of choices, because this elevated inner-position places you high above the game and lets you see all of the players. 

On the other hand, self-absorption is like being on the field. Not only can't you see all of the players, but those that you can see are more often than not slamming into you, turning you around and around until you don't know which way to run. That's the whole point: Stop running and bumping, and start seeing.

There is no greater power for self-change than self-observation because this new inner-vision alone can provide you with true self-knowledge. Being self-liberated is the same as living fully from your Higher Nature. In this lofty state you enjoy the freedom that comes with having let go of your false self. This Higher Nature rests above you. Join it. Let it guide you all the way back to your true home within yourself."

 Excerpted from "The Secret of Letting Go" Rev. Edition, Llewellyn, 2007 by Guy Finley

Eternalism vs. Secularism by Neal A. Maxwell: Brief Overview and Analysis

Recently my brother in law Ned told me about a great discourse written in 1974 by the late Neal A. Maxwell, a member of the Quorum of the Twelve Apostles of the LDS church, titled Eternalism vs. Secularism (full-text here).

I believe he emailed me a link to the talk which I skimmed, but when I ran into him at a family function some days or weeks later he produces a hard copy for me which I, of course, I set aside with intent of reading at some later point. Days and weeks passed by and then, one day at church, I took the talk out and began reading it. I was amazed by the amount of compelling truths packed into one discourse. It struck me that today most discourses tend to be a bit more simple, for lack of a better word. Of course that's a generalization and I don't mean anything negative by pointing that out, but it seems to me that the Brethren, as we're apt to call our church leaders, have really gone back to the basics; I assume this trend has to do, at least in part, with the fact that the church has grown so much and so rapidly that one must be aware of the global audience and the fact that the essential elements of the Gospel are what allow people to get on and stay on the path. Those who have eyes to see and ears to hear can and will find more to study and ponder both in the scriptures and through resources such as online backlogs and ulterior discourses both from and outside of the LDS faith.

My (superficial) analysis (direct quotes from the talk are italicized):
Eternalism focuses on changing the individual by teaching him correct principles. Secularism tends to deal increasingly with adjustments outside man.

We've all heard the concept that society tries to change a man from the outside in while Christ, or the Truth, changes man from the inside out. That's sort of the way Elder Maxwell frames this talk. If secularism is a sickness, or drug, that essentially moves man farther away from the truth or happiness, then Maxwell sees society as both the drug that causes the addiction and the recovery center that fixes it.

For the purpose of this brief discussion, eternalism is defined as that view of man and the universe which not only acknowledges, but exults in, the existence of a Heavenly Father, his Son Jesus Christ, and the Holy Ghost, who have authored and implemented a redeeming plan for mankind. Secularism is herein defined as that view of man and the universe which is essentially irreligious with regard to the existence of God and cosmic purpose for man, but which is not necessarily irreverent with regard to man and his worth.

The purpose of this article is not to put down sincere secularism, for it was the Savior himself who, when queried by his disciples about others who were doing good, observed generously, “For he that is not against us is on our part.” (Mark 9:40.) But there are significant differences involved in these two distinct approaches to the problems that confront man, and these differences have serious implications for the individual.

In other words, eternalism is the truth while secularism is man's best, but it doesn't rely on God. This doesn't mean all secular approaches are necessarily evil but simply points out that they cannot succeed on the long run because they rely on the faulty, imperfect nature of men (the arm of man).

The short-fall of secularism (with its frequent failure to answer satisfactorily the long-range “cost effectiveness” questions concerning what really benefits man), in fact, calls attention to itself. Errant or random do-goodism has so often been sincere but has ended up being ineffective or is reminiscent of “straightening deck chairs on the Titanic.” The wrong kind of help isn’t really helpful; it is often harmful, for “solutions” become problems. Good motives and good ideas can produce laudable results, but sometimes such combinations can also produce the results (now decried by almost all) such as we see, for instance, in our public welfare programs. According to one writer, “Many liberal urban economists and sociologists plainly and simply started to question whether welfare is really good for people …” and “urbanologists have been having similar qualms over the effect of welfare on the family structure. …” (Saturday Review, June 3, 1972.)

The section above reminds me of the endeavor in which I am involved in professionally, namely education. There are so many good, well-meaning individuals at the political, academic and local levels who sincerely want to make a difference. Their minds and intentions are then put to work, with the backing of BILLIONS (that's right B-B-Billions!) of dollars, and the results? Sketchy at best. The bottom line is that we are still improving our students scores incrementally on tests, etc. but there are fundamental issues that secularism is not willing to address such as the disintegration of families, the impact of sexuality and violence in the media, lack of parental support and love, etc. Bless the hearts of those individuals in all corners of society (health care, law, medicine, etc.) who stand up and do their best in spite of the terrible odds that students will become increasingly more degenerate, apathetic and generally ungodly until our country falls behind in terms of education and overall economic viability.

The new secular “moral geometry” with its fluid lines, alien angles, and restless points, rejects the idea of divine design in the universe, but then naively seeks to muster righteous indignation in behalf of the disadvantaged—but without any corresponding concern over the need for non-economic morality—the very values necessary to make indignation righteous!

Chronic, unmitigated, and wide economic disparity (featuring both the greedy, insensitive rich and the idle, grasping, envious poor) clearly does contribute to the sin of the world. Nor are secular prophets on record for as long, or as often, as are the religious prophets in describing the obligations we have to the poor. Thus, while there are often (as between eternalism and secularism) shared concerns, there is also a very sharp divergence in terms of the solutions proposed.

I love that line about the greedy rich and the envious poor. It is commonly held that it's easier to remain ethical and godly as a middle (lower to upper) class citizen because one does not have too much nor too little. I imagine the rich guy in his fancy car scornfully gazing upon the poor and the dude pounding a 40 oz. in front of the TV...either way you're blinded. This isn't to say that there aren't wonderfully righteous good people at every point of the economic spectrum, but individuals who push for hardcore welfare are obviously not really looking to solve some of the basic issues afflicting society. There is that eternal principle of work at play.

Even so, secularism simply seems to assign a higher value to leisure. Though we all need some leisure, secularism often finds itself trying to reduce the necessity for work without showing corresponding concern as to the purposes to which leisure time should be put—except more idleness or pleasure-seeking. Once it is taken, however, a first step toward hedonism compels a second step, and then a third, and so on.

Eternalism focuses on the individual and on those processes in which the individual is taught correct principles and then is given optimum opportunity to govern himself [awesome line!]. Indeed, nowhere does the contrast appear to be more stark between the basic approaches to man’s problems than in the focus of eternalism on the individual as the basic human reality (and next the family). Where reform and desirable change are concerned, eternalism opts for conditions that facilitate true individual growth, letting the consequences of any successes ripple outward. Secularism tends to want to deal increasingly with systems, governments, labels, groups, etc.—with adjustments in the things outside man, apparently hoping that, somehow, changing the external scenery will change the things inside man. Of this latter approach, it was a wise Edmund Burke who warned:

“… society cannot exist unless a controlling power upon will and appetite be placed somewhere; and the less of it there is within, the more of it there must be without. It is ordained in the eternal constitution of things that men of intemperate minds cannot be free. Their passions forge their fetters.” (Leo Rosten, A Trumpet for Reason, Garden City, N.Y., Doubleday, 1970.)

I'm getting quite tired, so I am going to paste some more highlights and, hopefully, I can come back and add some more commentary.

Because eternalism sees man in just that perspective—eternal—it of necessity concerns itself with things that appear to be either trivial to—or which fall within—secularism’s zone of indifference. In a sense, eternalism sees the individual and his potential as one might view an acorn and the subsequent forest. Secularism sees the individual as a very important and very real, but temporary, phenomenon in the cosmic landscape—which leads inevitably to other values and emphasis. When life-style takes the form of “me” and “now” rather than “us” and “always,” apparent consequences are inevitable.

But we cannot tame those bureaucracies unless we first tame our appetites, for a bloated bureaucracy is merely a manifestation of citizen appetites, demands, and the subsequent need for external controls.

Eternalism lays great stress on the innocence of the newborn (see D&C 90) and on the importance of helping that individual “streamlet” (at its source) to have identity, belonging, and purity as it rolls forward in life, joining the larger stream of humanity. Secularism, however, becomes fascinated with the need for vast purification plants downstream, designed to purge the individual and to “reprogram” him.

Anyway, this is a great talk, a true gem and one that rings just as true today as it did thirty-five years ago or so. I leave you with this: if one wants to change the society or world in which he lives, start by changing the interior man. I know that within me reside some of the illnesses that affect society as a whole in that the psychological and spiritual weakness that reside in the hearts of men are what manifest on a global scale. So, as Michael Jackson put it, "I'm startin' with the man in the mirror...oh yeah!" I think he might have been referring to his physical appearance though judging by all the plastic surgeries. OK, that just destroyed any credibility this blog may have been striving for...ha! Actually, know I'll know if anyone actually read this far! Back on a serious note, I think anyone reading this sort of blog understands this truth and realizes that the essential work for the individual sits with the individual: the work must be performed daily in one's own soul, own family, at work...all of those seemingly insignificant little choices about what one thinks about, says, how one responds to others, etc. these minuscule moments make up eternity. By the way, sorry about the font changes...I'm too lazy to mess with the HTML.

CITATION:
Eternalism vs. Secularism
Neal A. Maxwell, “Eternalism vs. Secularism,” Ensign, Oct 1974, 69

Hello friends!

I am very sorry that I have not made the time to post here more often lately. I could make excuses and talk about how busy I've been getting my research done and spending time with my family, both of which are true, but I could have made time to stop by here. Both my bro-in-law and a friend of mine have sent me some great reading materials which I am yet to write about, but that'll be coming soon.

In the mean time, I hope all is well for you and your loved ones. Our mortal lives are passing by us in this very moment. I find images of space often help ground me and help me see past the illusions that I and others create that obfuscate the truth (money, prestige, ego, false emotion, etc.) So, I leave you with this:

First artificial DNA a step towards biological computers

I've been hearing about this for years. I really think one of these discoveries is going to begin the exponential march toward a "Brave New World."

By Jonathan M. Gitlin | Published: July 08, 2008 - 11:22AM CT

It has been over 50 years since the discovery of the double-stranded nature of DNA, and over that half-century and more we have learned a lot about deoxyribonucleic acid, from the fact that it organizes into a double-stranded double helix all the way to having sequenced the entire DNA of humans and a range of other organisms. Now, according to a paper published in the Journal of the American Chemical Society, a team in Japan has created the world's first DNA strand made from artificial bases.

As information storage systems go, DNA is not bad. Just four different bases (adenine, thymine, guanine, and cytosine) are all that's needed to code for 20 different amino acids, using three base codons (e.g. AUG). In fact, the four-base, triplet codon system has the potential to be able to store information for more than just 20 amino acids; there are 64 potential combinations, so several amino acids have multiple codons, along with three stop codons that tell the cellular machinery involved that the sequence is done.

Along the way, people have looked at DNA and thought that it ought to be possible to use DNA to store nonbiological data. Better still, it can pack that information into far smaller packages than is possible with solid state memory or even the densest hard drive platters. There have also been experiments that use DNA sequences to perform parallel processing, as we covered last year.

But we needn't be limited to the four complementary bases, and that's just what has been shown by a Japanese team, who have published details of their creation of an artificial DNA strand. All the components of their DNA product are nonnatural, yet they spontaneously form right-handed duplexes with the corresponding opposite base, and these bonds have very similar properties to those of natural DNA.

The hope is that this artificial DNA could have a range of applications in the real world, from the aforementioned DNA computing proposals, along with using DNA to store data, to using it in nanotech settings. Artificial DNA has similar physical properties to common-or-garden DNA without being degraded by enzymes such as DNase (which is found everywhere), a factor that would make it quite useful for any kind of biomedical setting.

Mind/Brain Controlled Robotics

I'm sure for those who simply stumble across this blog, it may look like someone doesn't know if they are writing a spiritual blog or a tech blog. Why not both? In terms of what is happening here in this world, on this planet (semantics), the outcomes of what is happening between man (mind, body and spirit) and what we are creating technologically is, and has been for the last century or two, "speeding up" for lack of a better phrase. We went from the wheel to the assembly line to genetic decoding and controlling robotics with our brains in what amounts to no time. Just a skim through what you read below will help one realize that we are surely on the precipice of some very new territory in terms of civilization. Anyway, check it out.

For Future of Mind Control, Robot-Monkey Trials Are Just a Start

In May, researchers at the University of Pittsburgh said they had taught two monkeys to grab small amounts of food with a mechanical arm using their brains. The future of brain-machine interfaces, however, could veer toward the as-yet-unknown possibilities of human movement. (Video Still by Andrew Schwartz/University of Pittsburgh)

By Erik Sofge

Published on: July 7, 2008

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The Force, it appears, may be with us sooner than expected. A study in the journal Nature this spring all but confirmed the latest evolution in the hard-charging, heady field of cybernetics: Monkeys can control machines with their brains. In the experiment, conducted by neuroscientists at the University of Pittsburgh and Carnegie Mellon University, a pair of macaque monkeys with electrodes implanted in their brains were able to quickly learn how to operate a robot arm as though it were their own, successfully fee ding themselves more than half the time. Aside from building a fleet of potentially potbellied test subjects, however, could this apparent breakthrough bring mind control to human prosthetics anytime soon? Or could it mean even more?

On the research track of brain-computer interfaces—direct neural
connections that allow brain signals to operate a device—the robo-joystick monkeys look awfully familiar. That’s because Pitt released similar results in 2005, with a different kind of robotic arm used to grasp and retrieve food. And as far back as 2000, electrode-implanted monkeys at Duke University moved a robot arm—again, to reach for food—with their minds. Scientists at Duke ran similar experiments in 2003 and, this past January, showed off a rig that let an owl monkey on a treadmill control the walking movements of a 200-pound humanoid robot in Japan.

As interesting (if repetitive) as each of these incremental achievements are, the endgame for mind-machine interfaces is nothing short of astonishing. In the years to come, this technology could lead to prosthetics that react perfectly to a user’s thoughts, or devices that move in ways we never imagined, responding to mental commands faster than our own bodies can. The future of hyperspeed brain control outside of the lab may come littered with more pratfall than promise—even the field’s leading neuroscientist offered plenty of caveats and insisted, like his peers, that one or two major breakthroughs in other fields are still needed to open up the devices to everyone. But if the recent run of mind-bending success in this field is any indication, the big breaks can come faster than expected.

Building Postprosthetic Cybernetics

For Miguel Nicolelis, a professor of neuroscience at Duke University Medical Center, the backbone of mind-machine interfaces is the ability to analyze neural activity. Sure, the system demonstrated at Pitt in May accessed information from 100 neurons at once. But Nicolelis’s lab has managed five times that amount, with data coming from up to 10 different brain structures. “We’re able to look at brain dynamics on a scale that no one else has been able to,” he says. “You’re transferring information into motion. When more neurons are recorded, it allows you to extract many more parameters from the brain, to look for more elaborate output.” The result is more fine-tuned movement for devices—and more data recorded from a given subject—to help researchers analyze the relationship between brain signals and physical activity.

More neuron data paths could also improve the capacity of monkeys (and, some day, humans) to not only send outgoing commands to a device, but also process incoming signals. Nicolelis and his team have created what he calls “brain-machine-brain” interfaces wherein monkeys respond to feedback from a device. In some cases, the test subjects show surprising amounts of so-called “brain plasticity”—the mind’s adaptability to new kinds of movements. According to Nicolelis, that’s more promising and less abstract than it might sound.

Current prosthetics, even devices as advanced as Johns Hopkins superstar Proto 2, rely heavily on brain plasticity. A user might train himself to close a prosthetic pincer by shrugging his shoulder, and his brain adapts, with the shrug-grasp motion eventually becoming second nature. Proto 2 can respond to signals from residual nerves on the surface of a limb or in the user’s chest, but the feedback it provides is something of a sleight of hand (no pun intended). Without a direct connection to the brain, the best it can do is simulate the sensation of pressure or heat wherever the electrodes come into contact with the body. So the surface of an amputated limb might seem hot, or the embedded electrodes in a subject’s chest might feel a poke. But it’s up to brain plasticity to associate that sensation with the warmth of an open fire or the tactile feedback of a tennis ball.

With a physical neural connection, Nicolelis believes that brain plasticity can be achieved quickly and with greater precision than current prosthetic control systems. “When you link the brain to a device, it could allow scaling in force and time—things that, today, your body can’t do,” he says. So the brain would not only respond to data from sensors in the bionic limb, but would account for unfamiliar amounts of speed and force. For sci-fi fans, the implications don’t need spelling out: prosthetics that are faster and stronger than normal limbs, with roughly the same level of control as their flesh-and-blood predecessors. Without a closed neural loop, it would theoretically take much longer to become accustomed to an enhanced arm and fold it into normal brain activity. The key to cybernetic devices that restore function and increase it rests with the humble electrodes currently popping out of monkey skulls—and the loads of data therein.

Technological Advancement

I personally see technological advancement as a sign of ever increasing spiritual and psychological progress. This DOES NOT mean positive spiritual progress, but progress in terms of our understanding of how create and manifest our subconscious and imagination. In many ways, humankind taps into greater and greater power as we near THE end. All of the new technology really represents new knowledge and knowledge, as we all know, can be used for good or for evil. I often think about how our progress in terms of artificial intelligence, genetics, and nanotechnology will eventually result in our demise.

This little video demonstrates something of relative insignificance yet, at the same time, it's so surreal and "cool," for lack of a better term, that is really makes one think of how far we've come. My boss at work told me about writing his first computer program using hole punched cards. We've come a long way since then!


Holographic Google Earth from Nicolas Loeillot on Vimeo.