Deepak Chopra and Intent

Deepak Chopra and Intent

Can Sam Harris Wake Us Up? (Part 2)

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Most of us recognized ourselves in the mirror this morning.  The person looking back at us has a familiar name, a family, a job.  He (or she) carries around a long menu of likes and dislikes, along with a personal history from the moment we emerged from the womb. It would amaze the vast majority of the human race to be told that this person in the mirror is an illusion. Sam Harris’s new book, Waking Up, delivers this startling notion loud and clear, and his aim, in a nutshell, is to debunk the illusion of the personal self, which he says is the key to becoming real.

No one can predict if the message will stick. “No self” has been around for centuries as a basic tenet of Buddhism. (Refer to Part 1 of this post for more details.) Harris dresses it up in brain science, but looking for Buddha in the brain is as futile as looking for Mozart in a piano. It’s obviously specious reasoning, but in Harris’s profession of neuroscience, everything comes down to the brain. Devout Christians find sermons in the stones; brain scientists find them in the anterior cingulate.

Harris would be a more persuasive thinker if he weren’t so dogmatically a materialist. His biases make Waking Up a troubling read at times:

“It has long been obvious that traditional approaches to spirituality [are] based, to one or another degree, on religious myths and superstition.” (p. 62)

“Neuroscience has also produced results that are equally hostile to the traditional idea of souls.” (p. 62)

“Some people are so desperate to interpret the [Near Death Experience] as proof of an afterlife that even those whom one would expect to have a strong commitment to scientific reasoning toss their better judgment out the window.” (p. 186)

None of these haughty opinions is good science. And it’s ironic that someone with such a closed mind is now in favor of unbounded awareness.

As for his area of expertise Harris is quite impressive. He makes much of intriguing findings on the brain’s unreliability, wandering thoughts, and confused perceptions. Some of this is over-interpreted. Harris states, for example, that “There is no region of the brain that can be the seat of a soul” (p. 116), but there is no region of the brain that tells us where experience comes from, why the color red is red, how one thought is connected to the next, or how electrical activity in the neuron produces the sight, sound, and texture of the three-dimensional world. Until these basic problems are solved, assertions about higher reality based on neuroscience, whether pro or con, are meaningless.

Yet there’s no getting around the fact that the illusion of “I, me, and mine” lies at the heart of Eastern spirituality.  It’s not the special province of Buddhism. Harris’s challenge to the personal self, which is the best part of his book, would be echoed by a Taoist, a Hindu, a Jain, and countless other varieties of Eastern belief. They all hold that you cannot be enlightened as long as you have a personal stake in the world. This is a radical claim, all but unknown in the Christian West, and the Buddhist strategy of “ego death” is possibly the most radical of all.

The reason for such strong common agreement is this: suffering, ignorance, and self-destructive behavior are the product of the conditioned mind. It’s not the brain that forces us to feel pain and sorrow, to act out of anger, to possess low self-esteem. It’s how the brain got trained. Who did this bad training? The mind. Therefore, the mind must find a way out. Only through self-awareness can old conditioning be confronted. The job isn’t done overnight, yet thousands of years of spiritual experience attest to the possibility of waking up.

Viewed sympathetically, Harris’ book gives the reader many good reasons to step on to the spiritual path.  If the path leads you to God or the soul, Harris holds that you’re a fool. If it leads you to the purity of perfect detachment, he holds that you’ve won the golden ring.  Either way, the personal self isn’t going down without a fight. While neuroscience is busy drawing better brain maps, life goes on, enticing us to be good and bad, loving and hateful, real and deluded. The allure of “I, me, and mine” is very strong, always present, and nearly impossible to resist.

I believe something a medical school professor used to tell his students: “If you want to understand consciousness, don’t go into neuroscience.” Otherwise, you’ll mistake the map is the territory. God isn’t in our neurons, but neither is Nirvana.  The fact that Harris is standing by the side of the road shouting “No Self!” actually compounds the problem. If “I, me, and mine” is a trick of brain training, who is to say that “no self” isn’t just another trick? Harris turns the brain into the villain of one story (my self is real) and the hero of another (my self is an illusion). He wants to have his cake and eat it too.

Here we get to the heart of the matter. Buddhism, contra Sam Harris, will never be about the brain. Buddhism is about the mind beyond the brain. Transcendence is the key. It has to be. As long as mind = brain, we are trapped. The same would be true if music = piano.  Obviously you could destroy all the pianos in the world and music would still exist. What Harris believes, along with neuroscience in general, is that if every brain was destroyed, mind would no longer exist. The Buddha taught the exact opposite. Mind is universal. Awareness is the foundation of reality. Worlds come and go, but mind remains unchanged.

Harris doesn’t address the most crucial fact about enlightenment: In order for the mind to transform itself, reality must change altogether.  If “I” is unreal, so is the world that “I” believes in.  A materialist view is lost before it even begins, because it forces you to accept the physical world as a given.  Harris relies heavily on the unreliability of perception. But the brain can’t unravel our mistaken perceptions because the brain is itself a perception—it’s caught in the very net it wants to untangle.

Each of us will have to choose our own way, of course. For the moment, skewed science and half-digested spirituality are serving Sam Harris well. He is as partisan, strong-minded, and absolute as ever. Despite its lack of even-handedness, though, this stimulating book is worth reading whether you agree with it or not.  Harris has crossed a divide and now has more in common with spiritual seekers than he does with noisy atheists.

Deepak Chopra, MD is the author of more than 80 books with twenty-two New York Times bestsellers including Super Brain, co-authored with Rudi Tanzi, PhD. He serves as the founder of The Chopra Foundation and co-founder of The Chopra Center for Wellbeing. Coming soon, The Future of God (Harmony, November 11, 2014)

Can Sam Harris Wake Us Up?

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It caused a stir when Sam Harris, in a new book titled Waking Up, changed his message from militant atheism to peaceful Buddhism. A positive message is better than a negative one, and since Buddhism is often labeled as “a religion without God,” Harris’s move isn’t as radical as it looks at first glance. He has had Buddhist teachers for a long time.  Waking Up speaks to a growing number of Americans who say they are spiritual but not religious. Some of these people want to find God, only outside the constrictions of organized religion.  Since he’s still adamant that God doesn’t exist, Harris probably has nothing to say to that group.

 

What he offers, with abundant backing from neuroscience, is a new flavor of Buddhism, in which some time-honored tenets are proven to be true by examining how the brain works. There is always a danger when someone holding personal beliefs dresses them up with science. You wonder if the contrary evidence has been fairly examined. Many readers may accuse Harris of paying serious attention only to the research that fits his scheme, and this is certainly true. An entire realm of spiritual experience is alien to him, not just the kind associated with praying, feeling God’s presence, contacting the soul, and near-death experiences. To Harris, this whole realm is delusional; therefore the research that supports it must be worthless (not that he shows any depth of knowledge about it—his dismissal is out of hand).

 

He’s also uninterested in Eastern paths like Yoga and Vedanta, although they get a few passing references.  What’s crucial for him is to find a neural basis for subjective spiritual experiences. He whispered about this when he was among his militant atheist friends, who took a scornful view of subjective experiences, on the grounds that science and rationality are opposed to the woolliness of subjectivity.  It’s heartening that Harris has more sense. His own personal experiences—with drugs, meditation, and various spiritual guides—has convinced him that experiences in consciousness are valid.

 

Without describing himself as a Buddhist, Harris puts Buddhism up as his candidate for locating the neural basis of spiritual experiences, thus connecting objectivity and subjectivity into an acceptable, rational package. My own strong belief is that Buddhism isn’t compatible with the materialistic slant (i.e., it’s all in the brain) that is the bedrock of Harris’s book. I don’t want to spoil the good that readers will take away from the book. The more that people give credence to their subjective experiences, the more likely they are to take up meditation, as Harris advocates. That’s hardly a new idea, but it’s good to have it reinforced, since research on the benefits of meditation, now more than forty years old, has become ever more convincing.

 

We can’t find what we’re not looking for, and what Harris seeks to prove isn’t at the core of spirituality. He likes the Buddhist teaching about the personal self being an illusion, because he can match it up with several pet theories about the brain. One of these holds that we believe we have a self, a personal “I,” because the brain’s complexity can’t be fathomed, so we choose arbitrarily to believe in “I” in order to make sense of the world.  There’s also the matter of finding “I” somewhere in the brain, in the way that vision can be found in the visual cortex. Some neuroscientists feel, in fact, they have located a brain center for the sense of self. The drift is clear enough: we are products of the brain’s chemical and electrical activity. That’s the hard reality, and the good news, as Harris sees it, is that the brain creates valid experiences that can and should serve to support a better brand of spirituality devoid of miracles, for example, which he disdains.

 

Yet all of this can be countered. In the Vedic tradition of India, going back centuries before the Buddha, there are some key ideas about the self that are still compelling today. Let me summarize them.

 

The everyday self, according to the Vedic seers, is a faint reflection of the higher self, clouded by the restless mind and the demands of everyday life. Through meditation, the higher self can be experienced. It is the source of love, compassion, creativity, and intelligence. The everyday self wouldn’t have those qualities without the higher self. Once this is realized, a path opens that enriches life by freeing us of illusions about who we really are. As we wake up, inner and outer reality are no longer separate. In unity consciousness–the highest state of enlightenment–reality “in here” is no longer separate from reality “out there.” Both exist as the play of universal consciousness.

 

Buddhism takes a very different view and offers a different path. Leaving aside the many schools of Buddhism, the path outlined by Harris offers no higher self. It is based on the total illusion that a personal “I” exists. It is this fictitious self, the ego personality with its countless demands, preferences, and insecurities that binds people to an unending cycle of pleasure alternating with pain. To escape from this bondage, then, is the main goal of the spiritual path. Through meditation, a person gains mental clarity. The ultimate clarity is achieved in a state of pure detachment, in which it is seen that consciousness is empty of any content. In the state of enlightenment, one is fully awake to the freedom that arises when the ego has died.

 

The teaching of “no self” looks very different from the teaching of “higher self.” Without identifying as a Buddhist, Harris believes that “no self” can be scientifically validated. (It also rationalizes his atheist position.) Has he successfully made the case?  If he has, then Sam Harris is the man to go to if you want to wake up. Since the research he cites is solid and valuable, what matters is how he interprets it.  For each point he makes, I’ll give a counterpoint from the “higher self” perspective.

 

Point: On p. 41, addressing the cause of human suffering, Harris takes a phrase from the Buddha, “the unsatisfactoriness of life,” twisting it a bit into “the unsatisfactoriness of the good life.” Pointing out that even happy, successful, healthy people have subtle kinds of suffering, he leaps to two conclusions (p. 42): “Most of us feel a wide range of painful emotions on a daily basis.” “We are all prisoners of our thoughts.”

 

Counterpoint: Neither of these statements has a basis in experience. Do you feel a “wide range of painful emotions on a daily basis”? This attempt to undermine “the good life” requires Harris to make thought the enemy, so that he can teach us how to stop participating personally in our thoughts. But he overlooks the fact that deciding to follow Buddhism, or Sam Harris, is a thought. How do we know which thoughts are positive and which are negative? Being a utilitarian, Harris invokes pain. But sadist, psychopaths, liars, con men, and even ordinary people pursue and even enjoy “painful” thoughts. If I feel unattractive and fat, the thought is painful, but it leads me to lose weight, which is good.

 

In reality, suffering isn’t a matter of seeking pleasure or avoiding pain, because in the complex tapestry of the self, most experiences are tinged with both pleasure and pain. Anyone who has been a parent knows this very well, as does anyone who has experienced the travails of love.  The “higher self” view holds that what we want is richer, more fulfilling thoughts, of love, compassion, truth, and so on.

 

Point:  On p. 43-44, discussing the meaning of enlightenment, Harris writes, “”It is quite possible to lose one’s sense of being a separate self, and to experience a kind of boundless, open awareness—to feel, in other words, at one with the cosmos.” But, and it’s a big but, this boundless awareness “says nothing about the universe at large.” This is the physicalist guarding the wall that separates scientific facts from subjective feelings.

 

Counterpoint: In the Vedic tradition, the portal to higher knowledge is the unbounded awareness Harris describes, and because all of reality is the product of consciousness, what we learn and know through the inner journey far surpasses scientific data. This is the point, so often made, that the map isn’t the same as the territory. Falling in love, creating great art, losing yourself in the beauty of music—these are the ways we experience reality. Collecting data about them isn’t remotely the same as having the experience. In the states of enlightenment described in Vedanta, there are experiences that say a great deal about the universe. In the fully awakened state of unity consciousness, a person experiences his awareness as his core existence. This is the control switch that creates everything. Harris permits his limited experience of unbounded non-self as valid, but not the experience of advanced states of unboundedness of fully enlightened beings. Of course scientific knowledge is valuable, but it doesn’t explain how our experience comes to exist or how subjective experience connects to the objective universe. Harris puts the universe “out there,” waiting to unfold a wealth of data, but in reality we live in a participatory universe, and it’s how we participate that determines the outcome of every moment.

 

Point: Harris follows the Buddhist principle that it takes a thorn to remove a thorn. The mind creates suffering, but we must use the mind to get out of suffering. The point is made in classic Buddhist fashion on p. 45: “Even just recognizing the impermanence of your mental states . . . can transform your life. Every mental state you have ever had has arisen and then passed away.” This analysis is key to the rest of the book, since Harris is heading for a state where thoughts are witnessed from a place of detachment, and if the brain can deliver such a state, poof, no more suffering.

 

Counterpoint:  It’s psychologically incorrect to say that a mental state like anxiety, depression, or anger merely rises and falls away. These feelings can be endemic, repetitive, and stubbornly fixed. There is a stage of therapy, and a very valuable one, where the patient gains some distance from negative thinking, and by not being so overwhelmed, healing can begin. It is also true, as classical Buddhism teaches, that the “witness” is an aspect of the mind associated with detachment.

 

But it puts the cart before the horse to try and witness. Should I witness the death of a child rise and fall in my mind? Should I be detached from the thought that I love my wife? The fact that thoughts appear and disappear is secondary. The primary thing is what you do with the thought. Good, bad, and indifferent actions can follow from any thought. Your next thought might change your life. The witness state develops spontaneously when meditation allows the mind to settle into its true nature, which is peaceful, loving, creative, intelligent, and so on. Because the mind is at the root of all experience, it delivers the best that existence has to offer, not in a blank state of detachment but in a subtler state where you enjoy what is happening and also witness it as the product of your own consciousness.

 

The Upanishads have a beautiful image about this, speaking of two birds sitting in a tree. One bird eats the fruit while the other looks on silently. This is the classic Vedic view of the mind, that its silent source creates and supports the active mind. Witnessing and thinking go together. One isn’t used to demolish or detach from the other.

 

These counterpoints are not posed out of hostility to Harris’s book, and I hasten to add that I venerate Buddhism as a great spiritual tradition. I hope Sam Harris has viable responses to these points. In the next post we’ll go deeper into the brain science he relies upon. But it would seem that his angle of interpretation was firmly set before he looked into the data. That angle is his to pursue, of course, but as a directive for everyday life among his readers, I have my doubts.  If “no self” is only a stepping stone on the way to the “higher self,” these issues can be resolved to the benefit of everyone.

 

(To be cont.)

 

Deepak Chopra, MD is the author of more than 80 books with twenty-two New York Times bestsellers including Super Brain, co-authored with Rudi Tanzi, PhD. He serves as the founder of The Chopra Foundation and co-founder of The Chopra Center for Wellbeing. Coming soon, The Future of God (Harmony, November 11, 2014)

Multi-institutional Collaborative Clinical Trial to Examine Health Benefits of Integrative Lifestyle Practices at the Chopra Center for Wellbeing

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Self-Directed Biological Transformation Initiative (SBTI) study will use latest mobile health sensors and genomic/cellular/metabolomics biomarkers

Scientists and clinicians from seven research institutions have joined together for a first of a kind clinical trial on a whole systems approach to wellbeing. Such an in-depth clinically focused study is unique because previous research studies have typically examined the beneficial effects of individual wellbeing practices – such as meditation, yoga, or specific herbal preparations – few have taken anything like a whole systems approach which simultaneously includes a number of such practices to promote improved mind-body functioning.  The Chopra Center for Wellbeing has been in the forefront of integrating whole systems approaches such as Ayurveda, meditation, yoga, massage, herbal treatments, and nutrition into programs for improving health and wellbeing.

This new study pulls these strands together in the most comprehensive manner to date.  By measuring the total effect of an intensive immersion into a whole systems program, the aim of the SBTI study is to see if the data will demonstrate a person’s connection to the healing process. The body’s healing system is still little understood as a whole, because of the complex inputs—thoughts, emotions, diet, stress, exercise, immune response, etc.—that affect whether we heal or not. The picture is further clouded when isolated findings overlap or contradict one another.

 

In the context of Ayurveda and most other traditional medicine, therapies and practices aren’t done in isolation. Instead of focusing on local symptoms, the diagnosis is systemic. Only now is Western medicine beginning to understand that a blanket condition like “stress” or “inflammation” connects many diverse disorders, including heart disease, cancer, and diabetes. A strong link has also been made to lowered immunity and aging.

 

The SBTI study will objectively examine the benefits of a whole systems approach in a controlled trial design. The resulting data will cover a broad range of biochemical, physiological, and psychosocial measurements. The intent of the study is not to examine the separate effects of the ‘active ingredients’ of the intervention, but rather assess the combined effects of the full suite of wellness practices.

 

The SBTI study will be being conducted during a weeklong intensive Ayurveda treatment program at the Chopra Center, located at the OMNI La Costa Resort in Carlsbad, CA. Potential study participants are randomized to join either the Ayurveda program or a seven-day stay at the resort without treatment, which serves as the control. Participants are evaluated four times: at home prior to arriving at the Center, immediately upon arrival, immediately following the treatment program, and one month later in a follow-up assessment. As shown in the table below, the contributing institutions are examining many crucial markers through sophisticated testing of

 

  • RNA expression
  • telomerase activity (linked to the aging process)
  • a variety of metabolites, peptides, and neurohormones (connected to metabolism, addictions, and mood changes as well as the messaging between brain and body)
  • the microbiome (the enormous population of microorganisms on the skin and in the intestinal tract, and their collective genetic material)
  • circulating protease activity
  • mobile cardiac functioning
  • balance of the autonomic nervous system
  • assessments of mental, emotional, and spiritual wellbeing.

 

It is anticipated that findings from the SBTI study will demonstrate the considerable cumulative value of taking a whole systems approach to health and wellbeing (an expectation bolstered by important studies cited below). If the results of the SBTI study are strong, it should deepen our appreciation of the potential for wellness that exists in the body-mind system. This will be a critical next step in lending empirical validation to whole systems approaches and could inspire greater dissemination and availability of such approaches into mainstream medicine, as the integrative health movement strongly advocates for.

 

——————

Deepak Chopra, MD, FACP, Co-Chair of SBTI Research Project, Founder of The Chopra Center for Wellbeing, and Assistant Clinical Professor of Family and Preventive Medicine, University of California, San Diego

 

Rudolph E. Tanzi, PhD, Co-Chair of SBTI Research Project, Joseph P. and Rose F. Kennedy Professor of Neurology, Director of the Genetics and Aging Research Unit and Vice-Chair of the Department of Neurology at Massachusetts General Hospital, Harvard Medical School

 

Paul J. Mills, PhD, Director of Research, The Chopra Foundation, Professor of Psychiatry, Behavioral Medicine Program, Director, Clinical Research Biomarker Laboratory, University of California, San Diego

 

Elizabeth Blackburn, PhD, Morris Herzstein Professor in Biology and Physiology, University of California, San Francisco

P. Murali Doraiswamy, M.D., Professor of Psychiatry and Member, Duke Institute for Brain Sciences and M. Arthur Moseley PhD, Director Duke University Proteomics Facility

 

Elissa Epel, PhD, Associate Professor of Psychiatry, University of California, San Francisco

 

Sheila Patel, MD, Medical Director, Chopra Center for Wellbeing, Clinical Instructor of Family and Preventive Medicine, University of California, San Diego

 

Valencia Porter, MD, Director of Integrative Medicine, Chopra Center for Wellbeing for Wellbeing, Clinical Instructor of Family and Preventive Medicine, University of California, San Diego

 

Eric Schadt, PhD, Director of the Institute for Genomics and Multiscale Biology, Chair of the Department of Genetics and Genomics Sciences, and the Jean C. and James W. Crystal Professor of Genomics, Mount Sinai Hospital

 

Steven R. Steinhubl, MD, Director of Digital Medicine and Professor, Scripps Translational Science Institute, Scripps Research Institute

 

Eric J. Topol, MD, Director, Scripps Translational Science Institute Chief Academic Officer, Professor of Genomics, Scripps Research Institute

 

*Potential conflicts of interest: One or more study investigators may have financial relationships with healthcare and/or biotechnology companies and tests.

 

Changes in emerging cardiac biomarkers after an intensive lifestyle intervention.  Chainani-Wu NWeidner GPurnell DMFrenda SMerritt-Worden TPischke CCampo RKemp CKersh ESOrnish D.  Am J Cardiol. 2011;108(4):498-507.

 

Intensive meditation training, immune cell telomerase activity, and psychological mediators.  Jacobs TLEpel ESLin JBlackburn EHWolkowitz OMBridwell DAZanesco APAichele SRSahdra BKMacLean KAKing BGShaver PRRosenberg EL,Ferrer EWallace BASaron CD. Psychoneuroendocrinology. 2011;36(5):664-81.

Collaborating Institutions and Contributions to the Self-Directed Biological Transformation Initiative (SBTI) Research Study

Institution
Harvard University Gene Lab, Boston, MA

Assessments
1. Whole genome sequencing using HiSeq at Illumina, gene expression of roughly 40,000 transcripts
2. Alzheimer’s-related amyloid beta protein species in plasma
3. Cytokine levels in plasma
4. Whole-genome epigenetic changes using Pacific Bio systems; plasma proteome

Institution
Mount Sinai Hospital, New York, NY

Assessments
1. Bioinformatics for all data generated by the Harvard Lab listed above
2. Microbiome of gut
3. Microbiome of skin
4. RNA expression

Institution
Scripps Translational Science Institute, La Jolla, CA

Assessments
1. Mobile ECG & heart rate variability monitoring
2. Physical activity / Sleep
3. Respiratory rate and depth

Institution
University of California, San Diego, La Jolla, CA

Assessments
1. Inflammation, cardiovascular disease biomarkers
2. Stress biomarkers
3. Circulating protease activity – metalloproteinases, trypsin, elastase, chymotrypsin
4. Psychosocial assessments

Institution
Duke University, Durham, NC

Assessments
1. Metabolomics
2. Mood assessments

Institution
University of California, San Francisco, San Francisco, CA

Assessments
1. Telomerase and telomere length
2. Oxidative stress
3. Mitochondrial DNA health

Institution
Chopra Center for Wellbeing, La Costa, CA & Chopra Foundation (La Costa, CA) & Fred Foundation (Hilversum, The Netherlands)

Assessments
1. Perfect Health Ayurvedic Program
2. Integrative Medical consultation
3. SBTI and onsite program support

Let’s Raise ISHAR – and why we need to

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YouTube Preview Image       Please watch Let’s Raise ISHAR

 

Please join us on indiegogo at  http://igg.me/at/ISHAR

 

Dear Community,
ISHAR is an online digital library. ISHAR stands for Integrative Studies Historical Archive and Repository. This will be the digital Library of Alexandria for the 21st Century. A compendium of the entire mind/body phenomenon. Mind/body health, mind/body research, and mind/body practices from all over the world will be represented in one trusted and credible location for researchers and online users alike online and free of charge for everyone.

 

ISHAR is a project very dear to me – and something I truly want to invite all of my friends and the entire global mind/body community to help build and raise.
ISHAR belongs to the entire mind/body community. This project emerged this year in the chaos of online issues dealing with many websites publishing misleading information in the mind/body area. Everyone was having similar problems – and from this place of chaos ISHAR began to form in a very organic fashion, and everyone began to pitch in and contribute where they could. Very quickly ISHAR began to take on a life of its own.  ISHAR emerged from a small community to begin, but now we open up the building of ISHAR to the entire mind/body community.

 

This is a very ambitious project, potentially of historical precedence. ISHAR is a community effort. I ask and invite everyone involved in the mind/body area to please, let’s raise ISHAR.
With love,

Deepak Chopra

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Previous Posts

Can Sam Harris Wake Us Up? (Part 2)
Most of us recognized ourselves in the mirror this morning.  The person looking back at us has a familiar name, a family, a job.  He (or she) carries around a long menu of likes and dislikes, along with a personal history from the moment we emerged from the womb. It would amaze the vast majority o

posted 11:38:22am Sep. 29, 2014 | read full post »

Can Sam Harris Wake Us Up?
It caused a stir when Sam Harris, in a new book titled Waking Up, changed his message from militant atheism to peaceful Buddhism. A positive message is better than a negative one, and since Buddhism is often labeled as “a religion without God,” Harris's move isn't as radical as it looks at first

posted 1:31:53pm Sep. 22, 2014 | read full post »

Multi-institutional Collaborative Clinical Trial to Examine Health Benefits of Integrative Lifestyle Practices at the Chopra Center for Wellbeing
Self-Directed Biological Transformation Initiative (SBTI) study will use latest mobile health sensors and genomic/cellular/metabolomics biomarkers Scientists and clinicians from seven research institutions have joined together for a first of a kind clinical trial on a whole systems approach to we

posted 3:57:01pm Sep. 15, 2014 | read full post »

Let’s Raise ISHAR - and why we need to
[youtube]http://youtu.be/5NEQvrcVcQo[/youtube]       Please watch Let’s Raise ISHAR   Please join us on indiegogo at  http://igg.me/at/ISHAR   Dear Community, ISHAR is an online digital library. ISHAR stands for Integrative Studies Historical Archive and Repository. Thi

posted 3:25:17pm Sep. 15, 2014 | read full post »

Getting Real About Brain Science—A Challenge to the Current Model (Part 2)
Getting Real About Brain Science—A Challenge to the Current Model (Part 2)   By Deepak Chopra, MD, Bernardo Kastrup, PhD, Menas C. Kafatos  PhD, and Rudolph Tanzi, PhD.   Brain research could someday hit a dead end if we do not address the basic question of what the brain tr

posted 11:35:20am Sep. 08, 2014 | read full post »


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