Merkabah
- Thread starter Skarekrow
- Start date
Great article!!
I missed that one but it makes sense, if there is such a thing as precognition, then that would also allow for the future to effect the past.
They have also done experiments with random number generators and have either sent the intention for the number to change both into the past and into the future with very surprising and interesting results (^^^such as the above story).
IMO, precognition is very real, and actually has some pretty good statistical data and repeatable experiments.
Time is really an interpretation of our brain…it’s us making sense of each moment in time…and our brains are very good at stringing those along into a sort of “movie” going on inside your head. But in actuality, many scientists don’t view time in such a manner.
[video=youtube;vrqmMoI0wks]https://www.youtube.com/watch?feature=player_detailpage&v=vrqmMoI0wks[/video]
I know…I can’t believe this thread has lasted so long!!! I couldn’t have done it without all my friends and contributors, but also those who don’t post but come to read this thread - thank you very much too!
154,340 views for 3,700 posts…it’s more than I could have hoped.
My deepest love and gratitude to you all!
The Ripon 'ripple of anxiety' and mass hysteria
When up to 40 children collapsed and suffered nausea at a Yorkshire school yesterday,
media outlets were keen to diagnose ‘mass hysteria’.
But what is it?
One particularly strange story cropped up in the news yesterday: around 40 children were treated at a school in Ripon, Yorkshire, after collapsing during a Remembrance Day service.
The trouble is, no one’s quite sure why it happened.
Although a hazardous materials team were called in, no obvious toxic substances were found.
The assembly room was warm, apparently, so the mass fainting could have been down to everyone overheating, but an alternative explanation that some media outlets are putting forward is that it was simply a case of ‘mass hysteria’.
Mass hysteria is a fairly broad term that covers a few different types of collective delusions, so it might be more accurate to characterise the Ripon event as a case of ‘mass sociogenic illness’ or MSI — described in a 2002 paper by Robert Bartholomew and Simon Wessely as situation in which signs or symptoms of an illness spread rapidly through a group of people, and which don’t have any sort of organic cause.
In a seminal paper in 1987, Wessely described two different types of MSI: mass anxiety hysteria, in which the event lasts a short time and, as the name suggests, manifests mainly in symptoms of anxiety and fear, and mass motor anxiety, which tends to be much more prolonged and manifests as a disorder of movement.
As you might expect, MSI has a fairly rich and fascinating history.
Cases reported up until the late 19th Century tended to fall into the category of mass motor anxiety — outbreaks of so-called ‘dancing mania’, in which large numbers of people would reportedly dance uncontrollably for hours on end, were reported as early at the 7th Century.
More recently, a famous case happened in the autumn of 2011, when a number of high school students in LeRoy, a town in the Finger Lakes region of New York, spontaneously started producing incoherent speech patterns, involuntary muscle twitches and facial tics.
After having ruled out any potential environmental causes, the students were eventually diagnosed with conversion disorder - essentially, a form of MSI.
The case was the focus of a Channel 4 show, The Town That Caught Tourette’s, shown in 2014.
But despite this long and notable history, there is little scientific research into MSI.
Part of the problem is that, because outbreaks occur without warning, any subsequent analysis of them is somewhat opportunistic and tends to result in case reports.
These are great as a starting point for understanding a medical phenomenon, but they’re not particularly useful in helping to determine the underlying cause.
As such, outbreaks of MSI tend to usually be diagnosed by exclusion — in other words, other likely causes are ruled out first, and a diagnosis of MSI is used as a last resort when no other explanations are left.
In 2010, a team led by Lisa Page at King’s College London tried to address this issue, and looked at the possible predictors and frequency of MSI outbreaks.
They used data collected by the UK Health Protection Agency that described instanced of ‘chemical incidents’ — events in which members of the public had, or could have been, exposed to a chemical that could have caused illness.
Of 747 eligible cases, they took a random sample of 280, and applied a set of 5 criteria for defining MSI.
They were able to classify 19 out of the 280 sampled incidents as episodes of MSI — so in other words, about 7% of all reported chemical incidents could be an episode of sociogenic illness.
As for predictors, reporting the presence of non-smoke odours came out as a good factor, and Page’s team reported that episodes of MSI were more likely to occur at schools or in healthcare facilities.
So what about the Ripon event?
Well, one of the key criteria in Page’s study asks whether the symptoms were compatible with any other environmental exposures.
Reading the news stories about yesterday’s episode, it seems like a lot of people reported that the assembly room was quite warm, which is probably the simplest explanation for everyone fainting.
Occam’s Razor and all that.
Or, it could be yet another case of mass sociogenic illness for the record books.
Every one is feeling the rage and fear being generated on the planet as it rises up through our collective consciousness. This is a good example....
I agree…this is not an isolated incident either.
Part of it may be that we are more connected via the internet that we are only hearing about it more now…but perhaps not, it seems to be increasing with some frequency from what I have been reading.
WPA Position Statement on Spirituality and
Religion in Psychiatry
Religion in Psychiatry
WPA Section on Religion, Spirituality and Psychiatry
The World Psychiatric Association (WPA) and the World Health Organization (WHO) have worked hard to assure that comprehensive mental health promotion and care are scientifically based and, at the same time, compassionate and culturally sensitive1,2.
In recent decades, there has been increasing public and academic awareness of the relevance of spirituality and religion to health issues.
Systematic reviews of the academic literature have identified more than 3,000 empirical studies investigating the relationship between religion/spirituality (R/S) and health3,4.
In the field of mental disorders, it has been shown that R/S have significant implications for prevalence (especially depressive and substance use disorders), diagnosis (e.g., differentiation between spiritual experiences and mental disorders), treatment (e.g., help seeking behavior, compliance, mindfulness, complementary therapies), outcomes (e.g., recovering and suicide) and prevention, as well as for quality of life and wellbeing3,4.
The WHO has now included R/S as a dimension of quality of life5.
Although there is evidence to show that R/S are usually associated with better health outcomes, they may also cause harm (e.g., treatment refusal, intolerance, negative religious coping, etc.).
Surveys have shown that R/S values, beliefs and practices remain relevant to most of the world population and that patients would like to
have their R/S concerns addressed in healthcare6-8.
Psychiatrists need to take into account all factors impacting on mental health.
Evidence shows that R/S should be included among these, irrespective of psychiatrists’ spiritual, religious or philosophical orientation.
However, few medical schools or specialist curricula provide any formal training for psychiatrists to learn about the evidence available, or how to properly address R/S in research and clinical practice7,9.
In order to fill this gap, the WPA and several national psychiatric associations (e.g., Brazil, India, South Africa, UK, and USA) have created sections on R/S.
WPA has included “religion and spirituality” as a part of the “Core Training Curriculum for Psychiatry”10.
Both terms, religion and spirituality, lack a universally agreed definition.
Definitions of spirituality usually refer to a dimension of human experience related to the transcendent, the sacred, or to ultimate reality. Spirituality is closely related to values, meaning and purpose in life.
Spirituality may develop individually or in communities and traditions.
Religion is often seen as the institutional aspect of spirituality, usually defined more in terms of systems of beliefs and practices related to
the sacred or divine, as held by a community or social group3,8.
Regardless of precise definitions, spirituality and religion are concerned with the core beliefs, values and experiences of human beings.
A consideration of their relevance to the origins, understanding and treatment of psychiatric disorders and the patient’s attitude toward illness should therefore be central to clinical and academic psychiatry.
Spiritual and religious considerations also have important ethical implications for the clinical practice of psychiatry11.
In particular, the WPA proposes that:
1. A tactful consideration of patients’ religious beliefs and practices as well as their spirituality should routinely be considered and will sometimes be an essential component of psychiatric history taking.
2. An understanding of religion and spirituality and their relationship to the diagnosis, etiology and treatment of psychiatric disorders should be considered as essential components of both psychiatric training and continuing professional development.
3. There is a need for more research on both religion and spirituality in psychiatry, especially on their clinical applications.
These studies should cover a wide diversity of cultural and geographical backgrounds.
4. The approach to religion and spirituality should be person-centered.
Psychiatrists should not use their professional position for proselytizing for spiritual or secular worldviews.
Psychiatrists should be expected always to respect and be sensitive to the spiritual/religious beliefs and practices of their patients, and of the families and carers of their patients.
5. Psychiatrists, whatever their personal beliefs, should be willing to work with leaders/members of faith communities, chaplains and pastoral workers, and others in the community, in support of the well-being of their patients, and should encourage their multi-disciplinary colleagues to do likewise.
6. Psychiatrists should demonstrate awareness, respect and sensitivity to the important part that spirituality and religion play for many staff and volunteers in forming a vocation to work in the field of mental health care.
7. Psychiatrists should be knowledgeable concerning the potential for both benefit and harm of religious, spiritual and secular worldviews and practices and be willing to share this information in a critical but impartial way with the wider community in support of the promotion of health and well-being.
Alexander Moreira-Almeida1,2, Avdesh Sharma1,3, Bernard Janse van Rensburg1,4,
Peter J. Verhagen1,5, Christopher C.H. Cook1,6
1WPA Section on Religion, Spirituality and Psychiatry; 2Research Center in Spirituality and
Health, School of Medicine, Federal University of Juiz de Fora, Brazil; 3‘Parivartan’ Center for
Mental Health, New Delhi, India; 4Department of Psychiatry, University of the Witwatersrand,
Johannesburg, South Africa; 5GGZ Centraal, Harderwijk, the Netherlands; 6Department of
Theology and Religion, Durham University, Durham, UK
Acknowledgments
The authors thank all who contributed during the process of developing this position
statement, and especially D. Bhugra, R. Cloninger, J. Cox, V. DeMarinis, J.J. Lopez-
Ibor (in memoriam), D. Moussaoui, N. Nagy, A. Powell, and H.M. van Praag.
This position statement has drawn on some of the text of recommendations already published in the Royal College of Psychiatrists position statement11.
References:
1. Bhugra D. The WPA Action Plan 2014-2017. World Psychiatry 2014; 13:328.
2. Saxena S, Funk M, Chisholm D. WHO's Mental Health Action Plan 2013-2020:
what can psychiatrists do to facilitate its implementation? World Psychiatry 2014;
13:107-9.
3. Koenig H, King D, Carson VB. Handbook of religion and health. 2nd edition. New
York: Oxford University Press, 2012.
4. Koenig HG, McCullough ME, Larson DB. Handbook of religion and health. 1st
edition. New York: Oxford University Press, 2001.
5. WHOQOL SRPB Group. A cross-cultural study of spirituality, religion, and personal
beliefs as components of quality of life. Social Science and Medicine 62:1486-1497,
2006.
6. Pargament KI, Lomax JW. Understanding and addressing religion among people with
mental illness. World Psychiatry. 2013; 12(1):26-32.
7. Moreira-Almeida A, Koenig HG, Lucchetti G. Clinical implications of spirituality to
mental health: review of evidence and practical guidelines. Rev Bras Psiquiatr. 2014;
36(2):176-82.
8. Verhagen PJ, Van Praag HM, Lopez-Ibor JJ, Cox J, Moussaoui D. (Eds.) Religion
and psychiatry: beyond boundaries. Chichester: John Wiley & Sons, 2010.
9. Cloninger CR. What makes people healthy, happy, and fulfilled in the face of current
world problems? Mens Sana Monographs 2013; 11:16-24.
10. World Psychiatric Association. Institutional program on the core training curriculum
for psychiatry. Yokohama, Japan, August 2002. Available at:
www.wpanet.org/uploads/Education/Educational_Programs/Core_Curriculum/corec
urriculum-psych-ENG.pdf
11. Cook CCH. Recommendations for psychiatrists on spirituality and religion. Position
Statement PS03/2011, London, Royal College of Psychiatrists, 2011. Available (in a
later edition) at http://www.rcpsych.ac.uk/pdf/PS03_2013.pdf
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[MENTION=5045]Skarekrow[/MENTION], have you every heard of quantum discord, a type of connection other than quantum entanglement? https://www.youtube.com/watch?v=CDorBWsRd6w
Also found in this video about the extended mind by Dean Radin. https://www.youtube.com/watch?v=X-9BxI0zk-M [27:15-29:00]
And this can be used to make magical tea. [53:45-END]
The world gets weirder and weirder.
Also found in this video about the extended mind by Dean Radin. https://www.youtube.com/watch?v=X-9BxI0zk-M [27:15-29:00]
And this can be used to make magical tea. [53:45-END]
The world gets weirder and weirder.
This morning a coworker told me how he's really beginning to feel his hatred rise when he sees the news on the internet and he's starting to worry about himself. He's seeing how all the hate commentary is effecting himself and others and he's starting to stop. I reminded him most of those feelings are not his and he can release them.
I was fascinated to watch him work it out that all of this crap now with wanting to kill people because of stuff that happened in the past just keeps the hate going...and it's passed on down generation by generation.
Amazing awareness is happening now precisely because of the lunacy rising out there.
I have heard of quantum discord, but it sounds like it would be a good future story for me to post here!
Yes, I am very familiar with that Dean Radin video! It’s really good!
(I’m sure it’s been posted in this thread more than once…but it’s good re watch from time to time too!)
I had not seen the magical tea one…thanks!
The world is weird…and I those who just dismiss it are usually those who have never experienced it IRL.
You can’t force someone to have faith in something they have no real good solid proof of.
That was one of the main missions of this thread was to provide as many links to studies and papers and stories on the anomalous activity.
I haven’t been here for almost a week now.
Last week was up and down, and I avoided the TV and internet for the most part.
Have you seen the children’s movie Disney made that flopped “Tomorrowland” ?
I don’t want to ruin any parts or give away any spoilers for you but the premise is they create a machine in another dimension that amplifies fear here in ours which will lead to our ultimate destruction.
Just thought you might be interested.
Are Plants Conscious, Intelligent?
Professor Stefano Mancuso at the International Laboratory for Plant Neurobiology at the University of Florence talked to the BBC this month for a special exploring the intelligence of plants.
He said, “We are convinced that plants are cognitive and intelligent, so we use techniques and methods normally used to study cognitive animals.”
He experimented with two climbing bean plants.
The plants were set up to compete for a pole.
The loser sensed the other plant had reached the pole first and started looking for an alternative.
“It demonstrates the plants were aware of their physical environment and the behavior of the other plant,” Mancuso said. “In animals we call this consciousness.”
A Sense of Community
Suzanne Simard, an ecology professor at the University of British Columbia, told BBC “We haven’t treated [plants] … with respect that they are sentient beings.”
She experimented with Douglas fir trees, and found they could recognize their own kin when grown in a neighborhood of “strangers” and kin.
The trees also seemed to be able to sense when they were dying, and they released carbon into neighboring pine trees.
“My interpretation was the Douglas fir knew it was dying and wanted to pass its legacy of carbon on to its neighbor, because that would be beneficial for the associated fungi and the community,” Simard said.
Long-Term Memory, Learning
Last year, Dr. Monica Gagliano at the University of Western Australia published a study in the journal Oecologia examining the long-term memory of plants. She dropped potted Mimosa Pudica plants onto cushioning foam from a height that would shock the plants, but not harm them.
She was able to monitor their reactions and found that the plants eventually learned the fall would not harm them.
The plants retained a long-term memory of what they learned.
But do these behaviors constitute “intelligence”?
Professor Daniel Chamovitz, dean of life sciences at Tel Aviv University and the author of “What a Plant Knows,” told BBC, “We could see in the Venus flytrap its ability to close on a leaf. I could then define that as ‘intelligence,’ but that doesn’t help me understand the plant biology at all. We have to be very clear on terminology.”
Emotions and Super-Sensory Abilities
Plants seemed to register emotional responses when the late Cleve Backster tested them with lie detectors in 1966.
Backster was a former CIA lie-detector specialist who developed polygraph techniques still in general use today by the U.S. military and government agencies.
He performed an experiment on dragon pot plants (Dracaena) detailed in the book “The Secret Life of Plants.”
For example, he had two Dracaena plants and connected one of them to a lie detector.
He had a person stomp on the other plant.
When this action was performed, the polygraph showed the plant that witnessed the stomping registered fear.
Marcel Vogel followed up on Backster’s experiments and showed plants seemed to be affected by thoughts.
Vogel was a senior scientist at IBM for 27 years, during which time he patented over 100 inventions.
Part way through his career, he became interested in a more organic application of his scientific knowledge.
He tested the electrical currents emitted by plants.
He found plants responded dramatically when he pulsed his breath and held a thought in his mind, compared to when his mind was clear and his breathing slow.
His former research associate Dan Willis explained Vogel’s experimentson his website MarcelVogel.org.
Willis wrote: “The responsiveness of the plants to thought was also the same whether 8 inches away, 8 feet, or 8,000 miles, as he proved from Prague, Czechoslovakia, to his laboratory in San Jose where he wasable to affect the plant hooked up to the recorder.”
The Several Meanings in a Meaningful Coincidence
A woman writing a letter to her daughter felt her right hand inexplicably burning.
Within the hour her daughter called to say her own right hand had been burned.
A Coincidence?
A woman writing a letter to her daughter felt her right hand inexplicably burning.
Within the hour her daughter called to say her own right hand had been burned.
A Coincidence?
What makes a coincidence meaningful?
While the poet William Wordsworth suggested that sometimes “we murder to dissect”–that analysis can remove meaning from the experience–I believe that by taking apart coincidences and examining their qualities, we can more fully appreciate them.
Four aspects of meaning in coincidences are:
Emotional charge: Coincidences usually provoke surprise, wonder, curiosity, or interest.
This creates a feeling of significance, of meaningfulness.
Degree of similarity: Two or more elements of the coincidence have the same, or similar, meaning.
Explanation: Coincidences usually trigger the question, “What does this mean?”
Sometimes this question indicates a search for how the coincidence happened, its cause or explanation.
Use: The question “what does this mean?” also indicates an attempt to understand the implications for the person’s future, its personal significance.
Let’s explore how these aspects play out in the following coincidence: A mother was writing a letter to her daughter when her right hand began burning intensely and she dropped the pen. Less than an hour later, she got a phone call telling her that her daughter’s right hand was severely burned by acid in a laboratory accident.
The emotional charge here is the connection between mother and daughter. If the mother had felt this sensation in her hand and later found out through a news report, for example, that a scientist on the other side of the world burned his hand in the lab at the same time, she may not ascribe much meaning to the coincidence.
She may not even make the connection between her sensation and the scientist’s accident.
For the mother and the daughter this coincidence may be meaningful in that it makes them feel their emotional bond is strong and profound.
The degree of similarity is high.
To illustrate this point, let’s consider a slightly different scenario.
What if the mother simply had a vague feeling of being ill at ease at the time of her daughter’s accident?
That would be far less similar than her feeling of intense pain in her right hand–a symptom that very closely mirrors her daughter’s experience.
We have here two elements of a coincidence that have a similar meaning.
In the case of the vague feeling, however, the meaning of that feeling would be less clear.
Maybe the mother ate something bad.
Maybe she was having a mood swing due to menopause.
There’s more room for interpreting meaning in a way that doesn’t strongly link the two elements of the coincidence.
Searching for an explanation, the mother may consult a doctor to see if there’s something that could have caused such sudden pain in her hand.
If the doctor discovers an insect bite that caused the reaction, for example, the mother may be more likely to dismiss the coincidence as meaningless.
It wasn’t caused by her bond with her daughter, it was caused by an insect bite.
This isn’t absolute, of course, as the mother may still find it very strange that an insect happened to bite her hand at the exact time her daughter burned her hand. It depends to some degree on the type of person the mother is and how she searches, or doesn’t search, for meaning.
And that brings us to our last aspect, use, which is also related to the personal significance a person decides to attribute to a coincidence.
In this case, the mother may use the coincidence to strengthen her bond with her daughter in the future.
Maybe they had some problems in their relationship that can be resolved using this new sense of connectedness.
Maybe in the future, the mother will decide to listen more to her intuition, having gained confidence that she’s able to pick up on what her loved ones are feeling.
The coincidence has a personal significance in that it has taught her this lesson.
A Medieval Attitude to Suicide
I had always thought that suicide was made illegal in medieval times due to religious disapproval until suicidal people were finally freed from the risk of prosecution by the 1961 Suicide Act.
It turns out the history is a little more nuanced, as noted in this 1904 article from the Columbia Law Review entitled “Is Suicide Murder?” that explores the rather convoluted legal approach to suicide in centuries past.
In the UK, the legal status of suicide was first mentioned in a landmark 13th Century legal document attributed to Henry de Bracton.
But contrary to popular belief about medieval attitudes, suicide by ‘insane’ people was not considered a crime and was entirely blame free.
Suicide by people who were motivated by “weariness of life or impatience of pain” received only a light punishment (their goods were forfeited but their family could still inherit their lands).
The most serious punishment of forfeiting everything to the Crown was restricted to those who were thought to have killed themselves “without any cause, through anger or ill will, as when he wished to hurt another”.
There are some examples of exactly these sorts of considerations in a British Journal of Psychiatry article that looks at these cases in the Middle Ages.
This is a 1292 case from Hereford:
William la Emeyse of this vill, suffering from an acute fever which took away his senses, got up at night, entered the water of Kentford and drowned himself. The jury was asked if he did this feloniously and said no, he did it through his illness. The verdict was an accident.
We tend to think that the medieval world had a very simplistic view of the experiences and behaviour that we might now classify as mental illness but this often wasn’t the case.
Even the common assumption that all these experiences were put down to ‘demonic possession’ turns out to be a myth, as possession was considered to be a possible but rare explanation and was only accepted after psychological and physical disturbances were ruled out.
Is Consciousness Produced by the Brain?
[video=youtube;sPGZSC8odIU]https://www.youtube.com/watch?feature=player_detailpage&v=sPGZSC8odIU[/video]
Dr. Bruce Greyson (BIO)
Professor, Department of Psychiatry & Neurobehavioral Sciences, University of Virginia
[video=youtube;sPGZSC8odIU]https://www.youtube.com/watch?feature=player_detailpage&v=sPGZSC8odIU[/video]
Dr. Bruce Greyson (BIO)
Professor, Department of Psychiatry & Neurobehavioral Sciences, University of Virginia
Most Western neuroscientists assume that consciousness is produced in some way by the brain, although no mechanism has been proposed by which physical processes could produce thoughts, feelings, or sensations.
However, there is a large body of empirical evidence suggesting that consciousness sometimes occurs in the absence of any brain activity.
For more than 40 years, scientists at the University of Virginia have been studying phenomena that challenge the belief that consciousness is produced by the brain, including memories of past lives and "near-death experiences," in which complex thoughts, perceptions, and feelings occur while the brain is severely impaired, and experiencers report encounters with deceased persons and accurate perceptions from a visual perspective outside the body.
However, there is a large body of empirical evidence suggesting that consciousness sometimes occurs in the absence of any brain activity.
For more than 40 years, scientists at the University of Virginia have been studying phenomena that challenge the belief that consciousness is produced by the brain, including memories of past lives and "near-death experiences," in which complex thoughts, perceptions, and feelings occur while the brain is severely impaired, and experiencers report encounters with deceased persons and accurate perceptions from a visual perspective outside the body.
Quantum entanglement is a problem in the development of quantum computers because the time-to-live (TTL) is too short. Quantum discord sounds like a better candidate to make it work.
And the same problem arises in quantum consciousness.
These spiritual window-shoppers,
who idly ask, 'How much is that?' Oh, I'm just looking.
They handle a hundred items and put them down,
shadows with no capital.
What is spent is love and two eyes wet with weeping.
But these walk into a shop,
and their whole lives pass suddenly in that moment,
in that shop.
Where did you go? "Nowhere."
What did you have to eat? "Nothing much."
Even if you don't know what you want,
buy _something,_ to be part of the exchanging flow.
Start a huge, foolish project,
like Noah.
It makes absolutely no difference
what people think of you.
who idly ask, 'How much is that?' Oh, I'm just looking.
They handle a hundred items and put them down,
shadows with no capital.
What is spent is love and two eyes wet with weeping.
But these walk into a shop,
and their whole lives pass suddenly in that moment,
in that shop.
Where did you go? "Nowhere."
What did you have to eat? "Nothing much."
Even if you don't know what you want,
buy _something,_ to be part of the exchanging flow.
Start a huge, foolish project,
like Noah.
It makes absolutely no difference
what people think of you.
Rumi, 'We Are Three', Mathnawi VI, 831-845
Well, the video certainly seemed to make is sound like a much more stable platform to build such systems on.
We as scientifically “skeptical” (at least to a healthy extent) people need to realize that there is so much “quantumly” going on around us at all times, it is our fundamental selves and we really have no clue how or why it behaves this or that way. So I feel that we should be hesitant to assign explanations of things like PSI as being this spooky quantum action when it is 99% likely we will understand it one day and have a working model of it.
The problem holding that day back, which is dissipating IMO, are those who still contest that consciousness is an emergence from the complexity of the brain and nothing more. That is isn’t separate, that it cannot effect reality around you or operate in states of time both forward and backward.
Have you read the theory of Bicameralism? Much has been disputed and some disproven, but it was an idea that began to open the doors that lead to heavy-materialist views of consciousness. https://en.wikipedia.org/wiki/Bicameralism_(psychology)