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The Fear of Death and Ancient Judaism

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Death is the most ordinary of life’s occurrences. It happens all the time, every nanosecond, all across the globe. So why are we so afraid of it?

The fear of death has a long and tangled history. Most of it lies in early Judaism that describes humanity’s natural state as physically immortal. If it weren’t for Eve, we would live forever in the bodies God created for us. But Eve and Adam changed all that and brought on us all death as a punishment, not as a natural end of life, but as a divinely imposed penalty for disobedience.

The ambiguity in the Bible around survival after death, which has absorbed scholars for centuries, is to my mind very troubling. It worsened considerably with the reforms of King Josiah in the 7th century BCE, a time when the Yahweh cult was refashioned to fit monarchy. Under Josiah, mourning rites were curtailed and communication with the dead, a practice that was common for millennia in every household throughout the ancient Near East, was outlawed. Anyone caught practicing necromancy was stoned to death. The chief reason was because the dead were referred to as ellohim, a word that means “gods.” The living believed that people gained wisdom and even special powers after death and looked to their dead family members for help as we do today. Such a belief undermined people’s dependency on the one god and their devotion to him. With the criminalization of afterlife communication, the living’s access to the afterlife was closed. The dead could no long speak and became effectively nonexistent. We are only now beginning to turn this around.

Beliefs about survival in ancient Judaism ranged anywhere from a dark, dank netherworld called Sheol which  in many accounts seemed to have been reserved for the unrighteous, to obscure mentions of being gathered to one’s ancestors after death, a traditional belief which suffered seriously under the reforms, or to a perpetual sleep. The mainstream Temple officials, the Sadduccees, taught that there was no survival after death, according to the first-century Jewish historian Josephus. None of these versions of what happens after we die indicate any awareness of a soul or a transcendent self. The “God of the Living,” as Yahweh was called, dwelled in the heavens like many gods of that time. Humans were not admitted. There was then no expectation of reuniting with the divine after death.

Apocalypticism sought to correct this by promising the righteous a return to Adam’s first state, immortality in the flesh. Here is yet another instance of the ancient Jews refusing to deal with death as a natural and necessary outcome of birth. Those who deserved resurrection do not die but only sleep until the End Time comes. The God of the Living reunites with the dead only after they return to physical form. The ultimate aim of apocalypticism was the permanent eradication of death on earth. This ultimate apocalyptic aim underscores death as contrary to our pristine, God-given states. Until then, the mortal reality was an unsafe universe, a waiting for death in whatever form to seize us.

From this view of death as a punishment for an inborn flaw, as a failure no one escapes, we have inherited a destructive fear of a natural process and obscured any real understanding of immortality.  Without death, the psyche could not grow; it would simply not survive.

The Afterlife, the Oversoul, and the Nonlocal You

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The more I work in the field of afterlife studies and the more people I meet from the “other side,” the more I have to question current concepts of the afterlife. Most people assume that the afterlife is local, meaning it has a definite place or location, spatially as well as temporally. Of course, this is not true. If it were true, the dead would never know when to meet you, let alone where, because they too would be bound by place and time. But they are not. Hence they know when and where to find us with uncanny precision. They know exactly where we lie on our deathbeds and when it’s time to come get us. The abundant evidence of deceased friends and relatives warning the living of impending danger is perhaps the simplest demonstration of the dead’s nonlocality.  They can roam into our futures and peer into any physical location or event, whether it has happened yet or not.

Time is not totally meaningless to them though. It is something that they can return to when they want, something that is bendable to their needs.  A moment to us can be experienced as an eternity to them or as time standing still. Conversely, those stretch of years before we reunite with our departed loved ones usually have no time significance whatsoever to the dead.  They never have to wait! Since the dead seem to be able to project themselves into any time and place, including their own past and future reincarnations, why then do we call “when” and “where” they are in the afterlife?

To complicate matters further, in my work I frequently see those who are not yet born alongside those who have already died. Is the afterlife, then, also the “beforelife?” The answer seems to be yes, although existential experiences may differ. Still, the preborn speak with the same mature, rational clarity as the dead. It is clear that the non-physical state of being, whether after death or before birth, cannot be described in terms of sequential time. There are, however, decisive indications that even in nonlocal realities borders exist, presumably psychological borders, a subject that I hope to tackle in the future. Perhaps we should attempt to abandon the convenient idea that the life we are in now is somehow sandwiched in between birth and the afterlife. But then, where should we situate our lives?

This is what I am playing with now, the notion that we, like the dead, are projections into a plane where we create with the illusions of time, place, and matter. This leaves open the all-important question of what part of us might be doing the projecting. If we look at the dead and the preborn for models, toe-waterwe see that they project into our world not just from a nonlocal reality but also from a standpoint of impossibly heightened awareness, meaning, from their immortal selves. Is that true of us as well? Are we projecting from that greater portion of our identities not focused in physical reality?  Is our existence nothing more than a toe in the water? But surely like any toe, this toe, our lives, our projection, is sentient and sends its experiences back to the whole self.  And like any toe, it would be in constant communication with the whole, receiving impulses, impressions, and drives from many portions of the self, including the transcendent self.

But would knowing this actually help us? Would we live better, more purposefully, more joyfully, if we knew deep down that we are merely projections? That the far greater portion of ourselves lives outside physical reality?

I believe we would. I believe it would relieve us of the colossal burden to live and die in socially approved ways. We would be more original in our creativity, more playful. We would act more from our authenticity and take more risks. I also believe we would take advantage of this awareness to willingly project into other zones, physical or not. Projection would open up many aspects of the self, from incarnations, past and future, from the transcendent self, and potentially, from the mighty entity that spawned us. Instead of being sandwiched in, we would know that what we are at this present moment is a point in our greater existence on which we are now focused.

What if that toe became aware of all the other toes, each one in their own pond, each one an independent life but profoundly connected to the other, even acting in unison. And then, suddenly the whole form opens up, the entire body, and the mind that creates that body and maintains its parts?

While I was writing this, I thought to myself, why not try it? I tapped into my greater self, that massive entity often called the oversoul. This identity that gave birth to me and to all the incarnations connected with me, alive and dead. That gave me the gift of independence and free will. As soon as I felt the connection, a huge spurt of energy poured into my body. I became instantly relaxed, inwardly calm and joyful. Finally, for a moment at least, I felt fully integrated.

This isn’t the end of it though. That night I caught myself in a dream. I was sending a new script out to all portions of myself, in all the dimensions that are of concern to me now. A new script! My mind trying to grapple with the immensity and instantaneity of such an act turned the new script into an email blast of zip-locked folders! Could it be that this tiny spurt of awareness led to an action on the scale of an entity, affecting every aspect of my greater identity, regardless of what pond or ocean or cosmic sea it’s in? I can’t wait to find out!

Problems and Methods of After-Death Communication and Mediumship

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Julie Beischel’s article, “The Reincarnation of Mediumship Research,” offers excellent fodder for discussion of methods and problems in the study of mediumship and afterdeath communication. It is published in EdgeScience, vol. 3, April-June 2010/11, a free online journal of the Society for Scientific Exploration. In  it, Beischel outlines the research problems that occur working with mediums and explains a few of the methodologies used at Windbridge Institute.

Researchers call the process by which mediums commune with the dead Anomalous Information Reception, or AIR. AIR means that mediums can pick up information about a discarnate without any prior knowledge of that discarnate and without any sensory feedback from the sitter. The sitter is the living person to whom the deceased discarnate is connected. Although from what I know of other research and from my own experience, the first condition, no prior knowledge of the discarnate, is not a problem. In fact, for me as a medium I would prefer not to know anything. When I do learn of something before a reading or séance, my tendency is to block it.

The second condition, no sensory feedback, is also something that I require whenever I work as a medium or do psychic readings. I do not allow the sitter to intervene, make comments or ask questions until the last 20 minutes of the session. Still, I have the energy of the sitter before me, an energy I can telepathically search and interpret for information. In afterdeath communication trials with mediums at the University of Arizona (see below), accuracy levels dropped when sensory feedback was totally withdrawn, that is, when the sitters were screened from the mediums and not allowed to respond. In my experience, the most significant factor of accuracy is the level of need of the sitter to make contact with the deceased or the need of the deceased to communicate with the sitter or with people at large. As far as I know, the element of desire and human emotion as a factor of accuracy has not yet been tested or measured. The complete withdrawal of sensory feedback would seriously diminish the impact of the sitter’s need on the medium.

Since the most common deception in mediumship is attaining knowledge of someone or something before the séance, which the medium then passes off as coming from the dead, careful investigators go to great lengths to make sure that the medium has no prior knowledge of the sitters participating in experiments. Early researchers have gone to extremes. The great Bostonian medium Leonora Piper, one of those who was cut, pricked, burned, and exposed to ammonia while in trance, was perhaps subject to the harshest scrutiny so far recorded. She conducted several thousand sessions over three decades around the turn of the nineteenth to the twentieth century under the stringent control of five experienced researchers from the Society for Psychical Research. These were all scholars in their own fields, including William James, a professor of Harvard and James Hyslop, a professor of Columbia University and a true skeptic. They brought hundreds of sitters to these sessions under false names. They hired detectives to follow Piper. While she was in England, she was kept in seclusion in the home of the physicist, Sir Oliver Lodge, and closely watched. She was not allowed to go out without a member of the Society for Psychical Research by her side. Her mail was read in order to be sure she was not receiving clandestine information. Lodge even went so far as to change his domestic staff during her stay to prevent her from learning anything about his private life. She was also forbidden to read newspapers around test days. In over three decades of this treatment and stressful examination, Piper never once came close to committing a fraud.

In modern times, the control measures are not so extreme and have taken a vastly different turn. Researchers at the Windbridge Institute have designed what they call a quintuple-blind protocol. This method has five separate levels of controls exerted on the medium, the sitter, and three experiment conductors, each of whom is blinded to different pieces of information. Most communication occurs on the phone, thus separating the medium from the sitter and the intermediary experiment conductors. The conductor calls the medium on the phone with the first name of a discarnate which was emailed to the conductor by another experimenter. Neither the medium nor the conductor have any other information about the deceased or the sitter. The conductor asks the medium specific questions about the deceased which are answered in the form of a reading of the deceased. The sitter is not permitted to hear it. The medium then does a second reading at a different time for a second discarnate and a second sitter. The two readings are then transcribed and all references to the discarnates’ names are removed. The two sitters then score each of the two readings for accuracy without knowing which is which. The experimenters don’t know either. This quintuple-blind protocol is meant to prevent information from leaking. Because the medium and the sitter never meet each other, it also prevents what is known as a cold reading. Cold readings are when a person makes guesses informed by the sitter’s verbal responses, body language, and so forth.

Regardless of the accuracy of the mediums’ statements, such clinical trials still do not furnish proof for genuine afterdeath communication or survival after death. In The Last Frontier (chapters 1-5) I go into the problems of proof at great depth, specifically with regard to afterdeath communication in chapter 2. Here I can only summarize. One explanation for how mediums retrieve information is called super-psi. The super-psi explanation poses that the medium may be getting information through clairvoyance (such as rewitnessing the death of the discarnate), precognition and/or telepathy, skills mediums and intuitives routinely use in doing readings on the living. Another common skill is remote viewing, which could be used to see death certificates or photos of the deceased, with or without the sitter.

Telepathy, in this instance, would be what is called direct mental interaction between living systems, or DMILS. DMILS between a sitter and a medium is a justifiable concern. Although I am risking voicing an unpopular view among survival advocates that DMILS can and does operate in readings and séances, normally it operates only to a certain degree. The better the medium and the stronger the contact, the less the medium will unwittingly fall back on information telepathically retrieved from the living sitter.

Distinguishing between genuine contact, which is after all largely a telepathic process, and DMILS is not always easy for researchers and mediums alike. The greatest and most infallible distinguishing factor for me is the physical sensation of the presence of the dead, a sensation I call the tingling. The tingling is pleasurable, focused, directional and occurs in the context of invoking the deceased, whether by just casually talking about the deceased or by deliberate invocation. It can be so strong that it makes me sway on my feet. It is also laden with information and emotion. What is especially remarkable about it is that the living “sitters” who are associated with the deceased also feel it, even if communication between us is conducted on the phone. Other mediums have noted differences in the way communication with the dead feels and the way clairvoyant activity feels.

An additional explanation for how mediums retrieve information is what Beischel calls the psychic reservoir hypothesis which maintains that all information is stored in the universe, like a “cosmic database,” formerly called the Akashic Records. Mediums draw information from this reservoir, rather than from the dead. I would add too, another closely related source of “public” information, mass consciousness.

Oddly enough, the philosopher Michael Sudduth has coined a term “survival psi,” a term that acknowledges survival of consciousness after death but assumes that mediums garner information by telepathic communication with discarnates. This is no news to me. Of course, that’s what we’re doing. The problem is, however, that our current view of telepathy, as thought transference from one mind to another alone, is not just extremely limiting, it is also inaccurate. I discuss broader meanings of how thought manifests in, and drives, nearly all paranormal phenomena in chapter 15 in The Last Frontier, a chapter devoted to telepathy.

For quite some time now, parapsychologists have been debating which hypothesis best explains so-called afterdeath communication through mediums, the survival after death hypthesis, the super-psi hypothesis or the reservoir/mass consciousness hypothesis.  These last two have been combined by Beischel and her colleague, Adam Rock, to form a new term, “somantic psi.” So far, no agreement has been reached.

Clearly one of the chief problems in afterdeath communication research is that verification of information must inevitably come from the living, a requirement that in all cases admits the possibility of DMILS. I would like to see researchers move in new directions, directions that for me, reassure us that the dead we mediums think we are communicating with are in fact individual, independent identities that have survived. Those directions involve the before-mentioned physical sensations of the presence of the dead. Because they are electrical sensation, they can surely be measured. Another direction is studying the element of surprise and the unexpected, quite common characteristics of afterdeath communication. Furthermore, DMILS or any form of super-psi and reservoir hypotheses cannot explain afterdeath communication that takes the form of dialogue, even arguments. Nor can they explain instances in which the dead tell us about something that they and only they know, something that occurred after their deaths. Fortunately, the dedicated researchers at Windbridge Institute seem to be going in these directions.

 

More information about Windbridge publications, investigators, news, studies, opportunities, and certified research mediums is available at www.windbridge.org. Julie Beischel , PhD, is Director of Research at the Windbridge Institute for Applied Research in Human Potential.

The Windbridge Institute was founded by Beischell and her husband, Mark Boccuzzi, to continue research begun at the University of Virginia and the University of Arizona. The University of Arizona mediumship trials were directed by Gary Schwartz. Beischel was co-director. If you are interested in reading about these trials, see Schwartz’ book, The Afterlife Experiments, (Atria Books, 2002). I should mention that At Windbridge Institute, researchers on afterdeath communication uses only those mediums whose abilities have been clinically demonstrated.

The Evidence for Survival After Death

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As far as we know, all cultures from the remotest past to the present believed in a life hereafter. In the last century and a half, however, whether individual identity survives the body has come under debate in the West. Before World War II, proving survival occupied some of the most prominent people of its day, including the English Prime Minister, Arthur Balfour, and several Nobel-Prize winning physicists. Since then, the respectability of this research, the respectability of exploring an issue that weighs on us all, has plummeted dramatically.

Nonetheless, the evidence for survival is mounting daily. Here I can only give you a short summary of what I cover in my book, The Last Frontier. Although the evidence may not yet constitute solid proof according to the standards set by science, the sheer amount of it, the variety of sources, the inner consistency would overwhelmingly stand up in any courtroom, as Victor Zammit, author of A Lawyer Presents the Case for the Afterlife, has pointed out.

As you probably already know, everything that seems to us to be matter is, in fact, almost entirely energy in the form of forces and oscillations. That means there’s not much difference from us and the  energy bodies of our discarnate loved ones. We can and do communicate without the use of the physical brain, from one consciousness to another directly by telepathy. For that matter, a few neurobiologists are beginning to admit that the mind, the seat of consciousness, is independent from the brain. This has been demonstrated over and over in clinical experiments on telepathy, precognition and remote viewing, all of which occur outside the brain’s immediate domain. Quantum biology is now looking at highly efficient intelligence in organisms that lack both brains and nervous systems.

Near Death Experience studies have shown definitively that the mind, all that we hold as our identity, can and does operate when separated from the body. There are many documented cases in which people who are clinically dead, whose EEGs and EKGs have flat lined, continue to perceive and think while outside their own bodies. What they see and hear going on in operating rooms, on hospital rooftops and in waiting rooms has been confirmed by attending medical personnel. Yet most physicians involved in this research will still hedge the medically impossible by proposing that the brain is not really dead but continues to function at a level too low to track. What they fail to take into account is that during these experiences the congenitally blind can suddenly see for the first time in their lives and they see, like the normally sighted, with a supernormal accuracy. (For more, see Mindsight: Near-Death and Out-of-Body Experiences in the Blind, by Kenneth Ring and Sharon Cooper.) So far, no one has argued that their visual function was in dormancy only to come awake for those moments or hours out of the body. That a person can see without eyes, perceive without a brain and move around without a body is of enormous significance to the survival issue.

Another avenue for settling the question is reincarnation. The past-life accounts meticulously investigated by Dr. Ian Stevenson, founder of the Division of Perceptual Studies in the Department of Psychiatric Medicine at the University of Virginia, combined with past-life memories furnished by regression therapists represent many thousands of instances in which recall of an earlier life is lucid and demonstrably accurate. Most startling are the many incidences of xenoglossy, in which people spontaneously speak in a foreign language not known to them in their present lives.

The best source for survival research is obviously the dead themselves. Since the beginning of recorded history, individuals with developed mediumistic abilities have served as their spokespeople. Experiments with mediums performed under brutally controlled conditions before and during World War II yielded mind-bending results. Today, Gary Schwartz is successfully continuing that work at the University of Arizona.

As author Dianne Arcangel tells us, surveys estimate that up to 72% of today’s American population has had spontaneous encounters, primarily with deceased relatives. More testimony is collected daily from people who have no previous inclination toward the mystical. Nor are they misfits or dreamers, or prone to hallucinating. Instead they are people who effectively and responsibly operate in the “real world.” Spontaneous encounters are neither expected nor longed for. Nor do they bear the characteristics associated with hallucinations or wish-fulfillment fantasies. What happens during an encounter often takes a person by surprise. And in many cases, the living were not even aware that the appearing deceased had passed. Because of these encounters, lives have been saved, crimes forestalled, lost objects found and futures foretold.

All in all, there is an enormous body of evidence for survival after death. You can read about the problems and possibilities of scientific proof in this website by clicking here on: “Can Science Prove Life After Death?”

If you have already had communication or any other experience with the departed not mediated by a professional, I want to hear about it. I look forward to reading your stories or comments and answering any questions  you might have.

Julia

Can Science Prove Life After Death?

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(For a more extended discussion of this post, click here: Can Science Prove Life After Death?)

The short answer to the question can science prove life after death is—YES. The problem is not about designing objective and replicable clinical tests or even inventing machines sensitive enough to register organized consciousness outside of matter. All that would be easy in comparison to something like the Hadron Collider built to discover how matter forms at a subatomic level. The collider is a joint effort of European nations (CERN) and its data are sent to some 160 universities throughout the world for analysis. The price tag for the Hadron Collider is already well into billions of euros. Compare this high-level, international government and university sponsored coordination and mind-boggling expense for the Hadron Collider to the small-scale, uncoordinated investigation of life after death, an enterprise which is nearly always conducted privately, and without outside funding. As science routinely invents devices that can “see” the invisible, whether in astrophysics or nuclear physics, why can’t it develop the technology it takes to prove life after death?

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The problem is attitude. A Gallup poll on immortality found that only 16% of leading scientists believed in life after death as opposed to anywhere from 67% to 82% of the general population, according to several polls combined. And only 4% of these scientists thought it might be possible for science to prove it. Apparently they have no trouble believing in Multiverses in which a nearly infinite number of parallel universes are imperceptible or String Theory with its 11 dimensions of reality, some of them also imperceptible, and the Hidden Worlds Theory, which again hypothesizes imperceptible universes. But an afterlife? That’s just too crazy. The scorn and ridicule targeted at scientists who might be brave enough to propose testing for an afterlife and the subsequent loss or demotion of their professional positions are costs too high to risk. Even so, funding to test a survival hypothesis would hardly be granted.

So far evidence for survival is coming from the softer sciences, psychiatry, psychology as well as medicine and biology, with specific, potentially revolutionary hints in neurobiology, quantum biology and genetics. I cover all of this in my book, The Last Frontier. Even in the softer sciences, however, a person chances considerable derision if not loss of professional reputation for pursuing research in this area. Ironically, the hard sciences are doing the most to dismantle the assumption that the material universe is the only real universe—a crucial point for any argument for a non-material dimension of the dead. Astrophysics claims that 95.4% of the entire universe is not made up of the kind of matter and energy we call “real.” Less than a third of the 95.4% is composed instead of a mysterious substance called dark matter and more than 2/3rds of it is equally strange dark energy. The universe we are accustomed to thinking of as real amounts to a mere 4.6% and is composed of the kind of matter and energy we know. But quantum mechanics describes the matter that makes up our world, our bodies, and the computer in front of you as barely physical at all. In fact, the ratio of the amount of matter in an atom to the total size of an atom is roughly that of a pea to a football field. The rest is energy in the form of forces and oscillations. If you took all the space out of the atoms making up the human body, the amount of solid matter left would be the size of a microscopic dot. Theoretically then, what separates us from discarnates is that dot.

The two routes scientists could take to investigate postmortem survival are: developing instruments for afterdeath communication and developing instruments for registering non-material organized consciousness, such as non-random electromagnetic energy. As the Hadron Collider project demonstrates, science has already developed the technology to register or see the invisible. I doubt it would be much of a problem to develop a device that could pick up and precisely measure the electrical energy of the dead—an energy my own body registers so strongly—which would yield quantifiable results. The technology sensitive enough to do this already exists. For communication, the private sector that researches Instrumental Transcommunication, as it is called, has already made remarkable progress, sometimes with startling success. For organized consciousness, there is a device that is quietly used in Germany for medical treatment. It has already inadvertently picked up the presence of the disembodied. I’m investigating it now and will tell you more as we go along. If only 1% of the money and expertise that went into the Hadron Collider were available (even better, 1% of the ten trillion spent on developing the atomic bomb), within a matter of a few years science could prove life after death.

I would love to hear your thoughts. Please leave a comment or questions!

 

Thanks,

Julia

 

The Soul and Quantum Physics

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I knew the time would soon come when physicists would tackle the survival after physical life question. This article represents an important early step.  Written by Janey Tracey in June 17, 2014, and published online at Outer Places.

Physicists Claim that Consciousness Lives

in Quantum State After Death

Does quantum mechanics predict the existence of a spiritual “soul”? Testimonials from prominent physics researchers from institutions such as Cambridge University, Princeton University, and the Max Planck Institute for Physics in Munich claim that quantum mechanicspredicts some version of “life after death.” They assert that a person may possess a body-soul duality that is an extension of the wave-particle duality of subatomic particles.

Wave-particle duality, a fundamental concept of quantum mechanics, proposes that elementary particles, such as photons and electrons, possess the properties of both particles and waves. These physicists claim that they can possibly extend this theory to the soul-body dichotomy. If there is a quantum code for all things, living and dead, then there is an existence after death (speaking in purely physical terms). Dr. Hans-Peter Dürr, former head of the Max Planck Institute for Physics in Munich, posits that, just as a particle “writes” all of its information on its wave function, the brain is the tangible “floppy disk” on which we save our data, and this data is then “uploaded” into the spiritual quantum field. Continuing with this analogy, when we die the body, or the physical disk, is gone, but our consciousness, or the data on the computer, lives on.

“What we consider the here and now, this world, it is actually just the material level that is comprehensible. The beyond is an infinite reality that is much bigger. Which this world is rooted in. In this way, our lives in this plane of existence are encompassed, surrounded, by the afterworld already… The body dies but the spiritual quantum field continues. In this way, I am immortal,” says Dürr.

Dr. Christian Hellwig of the Max Planck Institute for Biophysical Chemistry in Göttingen, found evidence that information in our central nervous system is phase encoded, a type of coding that allows multiple pieces of data to occupy the same time. He said, “Our thoughts, our will, our consciousness and our feelings show properties that could be referred to as spiritual properties…No direct interaction with the known fundamental forces of natural science, such as gravitation, electromagnetic forces, etc. can be detected in the spiritual. On the other hand, however, these spiritual properties correspond exactly to the characteristics that distinguish the extremely puzzling and wondrous phenomena in the quantum world.”

Physicist Professor Robert Jahn of Princeton University concluded that if consciousness can exchange information in both directions with the physical environment, then it can be attributed with the same “molecular binding potential” as physical objects, meaning that it must also follow the tenets of quantum mechanics. Quantum physicist David Bohm, a student and friend of Albert Einstein, was of a similar opinion. He stated, “The results of modern natural sciences only make sense if we assume an inner, uniform, transcendent reality that is based on all external data and facts. The very depth of human consciousness is one of them.”

 

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