The "I" in your mind

Do a mental exercise, imagine all the people who lived before you were born and whose DNA is now yours. This is your ancestral familytree and you can talk to all of them, you can know what they knew because it is the record of life itself, that's what a Shaman usually does. You can go as far as to see them through your own face, but you got to be strong. Some of the lifestories are heavy tobac. Only a totally honest human can handle such a experience well or would even go that far. The Shaman's job is to help you get in touch with it.

We have anthropologist and author Jeremy Narby with us today from Switzerland who back in 1999 released the book "The Cosmic Serpent: DNA and the Origins of Knowledge", in 2006 "Intelligence in Nature" was released and he talks with us about his research and anthropological work in the Peruvian Amazon, living next to the Quirishari and studying the source of their knowledge about plants. We talk about DNA, the roots of knowledge, intelligence in nature, communication with the entities beyond this world from deep within, experiences on Ayahuascha, difference in cultures and more. Topics Discussed: Ayaschanica People, Ayahuasca, Quirishari, Carlos Perez Shuman, Visionary Journeys, Anthopology, Visions, Art of Scientific Investigation, Computer, Origins of Knowledge, Francis Crick, LSD, Double Helix Structure, The Realm of Visions, Molecular intelligence, Serpent Symbolism, Coding System of Genes, Biospheric DNA Television, Ayahuasca DMT, di methyl-tryptamine, Datura, Dreamworld, Modification of Consciousness, Studying the Cosmos, Avatar, Shamanism.

Not the self that sees, but the self that sees the self that sees is the real self - anon

Duration is a theory of time and consciousness posited by the French philosopher Henri Bergson. Bergson sought to improve upon inadequacies he perceived in the philosophy of Herbert Spencer, due, he believed, to Spencer's lack of comprehension of mechanics, which led Bergson to the conclusion that time eluded mathematics and science. Bergson became aware that the moment one attempted to measure a moment, it would be gone: one measures an immobile, complete line, whereas time is mobile and incomplete. For the individual, time may speed up or slow down, whereas, for science, it would remain the same. Hence Bergson decided to explore the inner life of man, which is a kind of duration, neither a unity nor a quantitative multiplicity.[1] Duration is ineffable and can only be shown indirectly through images that can never reveal a complete picture. It can only be grasped through a simple intuition of the imagination.
Bergson first introduced his notion of duration in his essay Time and Free Will: An Essay on the Immediate Data of Consciousness. It is used as a defense of free will in a response to Immanuel Kant, who believed free will was only possible outside of time and space

Zeno of Elea believed reality was an uncreated and indestructible immobile whole.He formulated four paradoxes to present mobility as an impossibility. We can never, he said, move past a single point because each point is infinitely divisible, and it is impossible to cross an infinite space. But to Bergson, the problem only arises when mobility and time, that is, duration, are mistaken for the spatial line that underlies them. Time and mobility are mistakenly treated as things, not progressions. They are treated retrospectively as a thing's spatial trajectory, which can be divided ad infinitum, whereas they are, in fact, an indivisible whole.
Bergson’s response to Kant is that free will is possible within a duration within which time resides. Free will is not really a problem but merely a common confusion among philosophers caused by the immobile time of science.To measure duration, it must be translated into the immobile, spatial time of science, a translation of the unextended into the extended. It is through this translation that the problem of free will arises. Since space is a homogeneous, quantitative multiplicity, duration becomes juxtaposed and converted into a succession of distinct parts, one coming after the other and therefore "caused" by one another. Nothing within a duration can be the cause of anything else within it. Hence determinism, the belief everything is determined by a prior cause, is an impossibility. One must accept time as it really is through placing oneself within duration where freedom can be identified and experienced as pure mobility
In An Introduction to Metaphysics, Bergson presents three images of duration. The first is of two spools, one unrolling to represent the continuous flow of ageing as one feels oneself moving toward the end of one's life-span, the other rolling up to represent the continuous growth of memory which, for Bergson, equals consciousness. No two successive moments are identical, for the one will always contain the memory left by the other. A person with no memory might experience two identical moments but, Bergson says, that person's consciousness would thus be in a constant state of death and rebirth, which he identifies with unconsciousness.The image of two spools, however, is of a homogeneous and commensurable thread, whereas, according to Bergson, no two moments can be the same, hence duration is heterogeneous.
Bergson then presents the image of a spectrum of a thousand gradually changing shades with a line of feeling running through them, being both affected by and maintaining each of the shades. Yet even this image is inaccurate and incomplete, for it represents duration as a fixed and complete spectrum with all the shades spatially juxtaposed, whereas duration is incomplete and continuously growing, its states not beginning or ending but intermingling.
“Instead, let us imagine an infinitely small piece of elastic, contracted, if that were possible, to a mathematical point. Let us draw it out gradually in such a way as to bring out of the point a line which will grow progressively longer. Let us fix our attention not on the line as line, but on the action which traces it. Let us consider that this action, in spite of its duration, is indivisible if one supposes that it goes on without stopping; that, if we intercalate a stop in it, we make two actions of it instead of one and that each of these actions will then be the indivisible of which we speak; that it is not the moving act itself which is never indivisible, but the motionless line it lays down beneath it like a track in space. Let us take our mind off the space subtending the movement and concentrate solely on the movement itself, on the act of tension or extension, in short, on pure mobility. This time we shall have a more exact image of our development in duration.”
Even this image is incomplete, because the wealth of colouring is forgotten when it is invoked. But as the three images illustrate, it can be stated that duration is qualitative, unextended, multiple yet a unity, mobile and continuously interpenetrating itself. Yet these concepts put side-by-side can never adequately represent duration itself;
The truth is we change without ceasing...there is no essential difference between passing from one state to another and persisting in the same state. If the state which "remains the same" is more varied than we think, [then] on the other hand the passing of one state to another resembles—more than we imagine—a single state being prolonged: the transition is continuous.  Just because we close our eyes to the unceasing variation of every physical state, we are obliged when the change has become so formidable as to force itself on our attention, to speak as if a new state were placed alongside the previous one. Of this new state we assume that it remains unvarying in its turn and so on endlessly
Because a qualitative multiplicity is heterogeneous and yet interpenetrating, it cannot be adequately represented by a symbol; indeed, for Bergson, a qualitative multiplicity is inexpressible. Thus, to grasp duration, one must reverse habitual modes of thought and place oneself within duration by intuition

Richard Wolfgang Semon (22 August 1859, Berlin – 27 December 1918, Munich) was a German zoologist and evolutionary biologist, who believed in the inheritance of acquired characters and applied this to social evolution.
Semon proposed psycho-physiological parallelism according to which every psychological state corresponds to alterations in the nerves. His ideas of the mneme (based on the Greek goddess, Mneme, the muse of memory) were developed early in the 20th century. The mneme represented the memory of an external-to-internal experience. The resulting "mnemic trace" (or "engram") would be revived when an element resembling a component of the original complex of stimuli was encountered. Semon’s mnemic principle was based upon how stimuli produce a "permanent record, . . . written or engraved on the irritable substance," i.e. upon cellular material energistically predisposed to such inscription (Semon 1921, p. 24).
Semon found evidence in the way that different parts of the body relate to each other involuntarily, such as "reflex spasms, co-movements, sensory radiations," to infer distribution of "engraphic influence." He also took inventive recourse to phonography, the "mneme machine," to explain the uneven distribution and revival of engrams.
Semon's book Die Mneme directly influenced the Mnemosyne-project of the idiosyncratic art historian Aby Warburg.[1] Despite the similarities in nomenclature, the concept of the meme, coined by Richard Dawkins, refers to a separate concept defined as "an idea, behavior, or style that spreads from person to person within a culture" (Dawkins, 1976).
He committed suicide wrapped in a German flag allegedly because he was depressed by Germany's defeat after World War I.

Engrams are a hypothetical means by which memory traces are stored as biophysical or biochemical changes in the brain (and other neural tissue) in response to external stimuli.
Engrams can also be explained as a permanent impression left on protoplasm as the result of a stimulus or a lasting trace left in an organism by psychic experience, or simply the writing left behind in the brain by conscious experience.
They are also sometimes thought of as a neural network or fragment of memory, sometimes using a hologram analogy to describe its action in light of results showing that memory appears not to be localized in the brain. The existence of engrams is posited by some scientific theories to explain the persistence of memory and how memories are stored in the brain. The existence of neurologically defined engrams is not significantly disputed, though their exact mechanism and location has been a focus of persistent research for many decades.

I have found that after studying and becoming more conscious of relationship dynamics it became more difficult for me to have and maintain relationships.

As I am willing to establish a "neutral and objective relationship place" where the input of two individuals converge which has balance and symmetry and from which the fruits of a relationship should spring.

But often, the other party begins to upset this balance in one way or another

if you just suggest something to a feminist they will get mad because they look at the suggestion as a command with a choice involved