A new book by David W. Mantik, M.D., Ph.D., and Jerome Corsi, Ph.D., The Assassination of JFK: The Final Analysis (2024), was published on 8 March 2024 and had sold 4,000 copies by 15 March (“The Ides of March”), which reflects the public’s thirst for truth about the death of our 35th President. David and I began collaborating in 1992 in the wake of Oliver Stone’s magisterial film, “JFK”, which presents the most accurate, complete, and detailed account of what actually happened in Dealey Plaza on 22 November 1963 ever offered to the American people through the mass media. But now we know more.
Having published three collections of expert studies on JFK with David Mantik—Assassination Science (1998), Murder in Dealey Plaza (2000) for which he suggested the title and The Great Zapruder Film Hoax (2003)–I would like to explain the dozen-shot/five-hit account of what happened that day in that place, while recommending everyone should follow the lead and obtain this book, which presents the most authoritative analysis of what actually happened based upon the research of the leading expert on the medial evidence regarding JFK in the world today.
This article, together with the comments below it, makes a terrific reference source for the JFK assassination. Medically focused, with many links and insightful comments. Well-worth perusing. ABN
Solve Human Intelligence, And Then Solve All The Other Problems
We are on the cusp of a new era in which we acquire the capability to augment our biological intelligence and take over our own evolution. Forget the “3-5 years away” timelines previously advanced by Razib Khan and Charles Murray. Embryo selection for IQ will become publicly available in 2025, opening up the possibility of 6-7 IQ point increases with every subsequent generation. And that’s just with the standard IVF cycles of ten embryos. More speculative but scientifically grounded approaches in the pipeline such as embryo genetic editing, adult gene therapy, iterated embryo selection, and synthetic embryos open up the possibility of multiple S.D. increases in polygenic IQ scores by the 2030s, and the appearance of young men and women much smarter than anybody who has ever lived as early as the 2050s.
In this essay, I will briefly outline the basics of intelligence research, and its importance with respect to individual life success, national wellbeing, and the long-term prospects of our civilization. I will then make make the case for radical human intelligence enhancement across all three of those levels. I will then survey public attitudes towards intelligence enhancement, outline the business case for the noocelerationist space, and conclude with an overview of my own plans for Sophia DAO and how you can get involved.
…11,279 coordinates obtained by WIRED show not only a flood of traffic to Epstein’s island property—nearly a decade after his conviction as a sex offender—but also point to as many as 166 locations throughout the US where Near Intelligence infers that visitors to Little St. James likely lived and worked. The cache also points to cities in Ukraine, the Cayman Islands, and Australia, among others.
Near Intelligence, for example, tracked devices visiting Little St. James from locations in 80 cities crisscrossing 26 US states and territories, with Florida, Massachusetts, Texas, Michigan, and New York topping the list. The coordinates point to mansions in gated communities in Michigan and Florida; homes in Martha’s Vineyard and Nantucket in Massachusetts; a nightclub in Miami; and the sidewalk across the street from Trump Tower on Fifth Avenue in New York City.
The coordinates also point to various Epstein properties beyond Little St. James, including his 8,000-acre New Mexico ranch and a waterfront mansion on El Brillo Way in Palm Beach, where prosecutors said in an indictment that Epstein trafficked numerous “minor girls” for the purposes of molesting and abusing them. Near’s data is notably missing any locations in Europe, where citizens are safeguarded by comprehensive privacy laws.
The data seems to be close but not specific. It also reveals how bad phone security laws are in USA; no such data available for all of Europe. The linked story is long and fairly involved, but provides good info. ABN
In 1786, just over two hundred years ago, comparative historical linguistics was born, when Sir William Jones (1746-1794) discovered the relationship between Old-Indian Sanskrit, Greek, and Latin. Since then, the emerging Indo-European philology has thrown much light on the early history of mankind in Eurasia.
During the past two hundred years, many suggestions were also made in regard to relationships of Indo-European to other languages such as Semitic, Altaic, Austronesian, Korean etc,, but IndoEuropeanists commonly rejected such attempts for want of convincing evidence. As to Chinese, Joseph Edkins was the first to advance the thesis of its proximity to Indo-European. In his work China’s Place in Philology. An Attempt to show that the Language of Europe and Asia have a Conrmon Origin ( 187 1 ) he presented a number of Chinese words similar to those of Indo-European.
Health officials have long warned that gonorrhea is becoming more and more resistant to all the antibiotic drugs we have to fight it. Last year, the US reached a grim landmark: For the first time, two unrelated people in Massachusetts were found to have gonorrhea infections with complete or reduced susceptibility to every drug in our arsenal, including the frontline drug ceftriaxone. Luckily, they were still able to be cured with high-dose injections of ceftriaxone. But, as the US Centers for Disease Control and Prevention bluntly notes: “Little now stands between us and untreatable gonorrhea.”
If public health alarm bells could somehow hit a higher pitch, a study published Thursday from researchers in China would certainly accomplish it. The study surveyed gonorrhea bacterial isolates—Neisseria gonorrhoeae—from around the country and found that the prevalence of ceftriaxone-resistant isolates nearly tripled between 2017 and 2021. Ceftriaxone-resistant strains made up roughly 8 percent of the nearly 3,000 bacterial isolates collected from gonorrhea infections in 2022. That’s up from just under 3 percent in 2017. The study appears in the CDC’s Morbidity and Mortality Weekly Report.
While those single-digit percentages may seem low, compared to other countries they’re extremely high. In the US, for instance, the prevalence of ceftriaxone-resistant strains never went above 0.2 percent between 2017 and 2021, according to the CDC. In Canada, ceftriaxone-resistance was stable at 0.6 percent between 2017 and 2021. The United Kingdom had a prevalence of 0.21 percent in 2022.
The Buddha’s explanation of the five skandhas is intended to help us understand the emptiness of the self. It is a short explanation aimed at his most intelligent students.
The Sanskrit word skandha means “heap” or “aggregate” in English. Sometimes the Buddha compared the skandhas to heaps of rice. They are the “heaps” of psycho-perceptual data that comprise the “contents” of our minds. The five skandhas are conditioned dharmas (literally, “conditioned things”), which is to say that they are impermanent and empty, and when improperly understood lead to delusive attachments characterized by greed, anger, and ignorance. The purpose of the Buddha’s five skandha explanation is to help us see through the skandhas, or disentangle ourselves from them. In some Buddhist texts the five skandhas are called the “five covers” because they cover our minds and prevent us from seeing deep levels of reality. In others they are called the “five yin (versus yang)” because they cloud the mind and hide the truth from us. I will discuss each of the five skandhas in the sections below.
1) The first skandha is form. Form, in this case, means anything that leads to, or is capable of leading to, the next skandha. Forms can be visual, auditory, or sensory. They can be dreams, memories, feelings, or moods. Forms are often described as being “obstructions” because, though they may lead to complex thought and activity, they are also hindrances to mental clarity since the activity they lead to is essentially delusive. It is important to remember that the five skandha explanation is an explanation of the deluded mind and its thought processes.
The Abhidharma-mahavibhasa Shastra categorizes the skandha of form into three types:
a) Visible forms with a referent in the outer world such as color, size, length, position, shape, and so on.
b) Invisible forms with a referent in the outer world that are associated with the other sensory organs such as sounds, smells, tastes, and the sensations arising from physical contact.
c) Invisible forms with no referent in the outer world such as dreams, memories, thoughts, feelings, and so on. Though a dream may be “visible” to the dreamer, it is called “invisible” here because no one else can see it. This last category of forms is associated with what the Buddha called “mental dharmas.”
2) The second skandha is sensation. Following the appearance of a form, the mind reacts to it with a sensation that is either positive, negative, or neutral. We either like it, don’t like it, or are neutral about it. Though it is possible to become conscious of this skandha, most of us most of the time are not.
Sensations are generally categorized into two types:
a) Sensations of the body coming from the outside world through any of the sensory organs, such as sights, sounds, smells, tastes, and so on.
b) Sensations of the mind which may or may not come from the outside world. These include moods, feelings, memories, dreams, thoughts, ideas, and so on.
Both kinds of sensation are, of course, based on the prior appearance of a form. Greed and anger have their roots in the skandha of sensation, for if we enjoy a positive sensation we are liable to become greedy about it, while if we do not enjoy it, we are liable to become “angry” or irritable concerning it. The deep meaning of greed is “excessive attraction” to a sensation that we deem to be agreeable or positive, while the deep meaning of anger (or hatred) is “excessive aversion” to a sensation that we deem disagreeable or negative. Neutral sensations often are the result of our ignorance or lack of understanding, though as we progress in Buddhist practice they may be the result of wisdom.
Positive and negative sensations associated with the body are generally considered to be weaker than those associated with the mind, though both types of sensations often are interrelated. An example of this mixture and distinction might be a light slap in the face. While the physical sensation is only mildly unpleasant, the mental sensation will be quite strong in most cases. And yet both are interrelated.
3) The third skandha is perception. This skandha refers to the deepening of a sensation. It is the point where the mind begins to latch onto its sensations. At this point conscious recognition of form and sensation normally begins. It is possible to become conscious of the first and second skandhas as they are occurring, but most of us generally are not. During the skandha of perception we begin making conscious distinctions among things.
4) The fourth skandha is mental activity. This skandha refers to the complex mental activity that often follows upon the skandha of perception. Once we have identified (perceived) something, long trains of mental associations become active. Our bodies may also begin to move and behave during this skandha. For example, the simple perception of a travel poster may set in motion a great deal of mental activity. We may begin recalling an old trip or begin fantasizing about a new one. If we are photographers, we may admire the composition of the photo, step closer to it, make an effort to remember it, and so on. All of these behaviors belong to the skandha of mental activity.
5) The fifth skandha is individual consciousness. It is a product of the first four skandhas and is completely conditioned by them. This is what we normally, more or less, think of as being our “self.” The Buddha taught the five skandhas primarily to help us understand that this “self” or consciousness is empty since it is entirely based on the conditions found in the first four skandhas.
The Ekkotarika-agama explains this point very well. It says, “The Buddha said that the skandha of form is like foam, the skandha of sensation is like a bubble, the skandha of perception is like a wild horse, the skandha of mental activity is like a banana tree, and thus the skandha of individual consciousness is nothing more than an illusion.” The trunk of a banana tree is made of leaves curled together. From the outside, it may look substantial, but if we examine it closely we will find that one leaf pulls away from the next, leaving ultimately nothing behind. The trunk looks substantial, but in truth it is “empty.” In just this way, our individual consciousness may look substantial to us, but if we peel it apart, we find that there is no self within—it is empty.
How to Understand the Five Skandhas
Though most of us are not normally aware of the first two skandhas it is possible to become aware of them through meditation and mindfulness practices. Though it is easier to begin understanding the five skandhas by thinking of them as being separate and distinct, it is important to realize that any of the last four skandhas can give rise to the skandha of form. Mental activity itself, for example, can generate whole new trains of forms, sensations, and perceptions.
Another important thing to understand about the five skandhas is that our minds move very quickly from one to the next. The five skandhas produce a snow storm of impressions and mentation, upon which rests our unstable conscious world. When we become overly attached to this snow storm or to the consciousness built upon it, we generate the karma that ultimately fuels the five skandhas in the first place.
The Explanation of Mahayana Terms (en 1212) says that the skandhas can be understood as being either good, bad, or neutral. The goodness mentioned in this explanation should be understood as being a relative goodness that arises within the phenomenal world—though it is “good,” it is not the same as an enlightened vision that completely sees through the five skandhas. For this reason, we will use the word “positive” in place of “goodness” in this discussion. The Explanation says that positive activation of the five skandhas can be of three types: activation by a positive form, such as a Buddhist image; activation by skillful means, such as a desire to help someone; and activation within a pure-minded person. The Explanation says that the three bad or negative types of activation of the five skandhas result from: simple badness within them, as may have derived from low motives or moodiness; contaminations within them, such as selfishness during an act of kindness; and negativity that is simply the result of bad karma. The Explanation says that the three neutral types of activation are: formal activations that result from the performance of rituals; activations resulting from the practice of a skill; and neutral changes among the skandhas themselves.
How to Contemplate the Five Skandhas
The second noble truth of Buddhism is the cause of suffering. Generally, this cause is explained as clinging to a false self. By contemplating the five skandhas, we learn to understand both that the self is empty and why it is empty. This contemplation appeals to the rational mind for it allows us to use reason to convince ourselves that the “self” we call our own is, in truth, an illusion.
In contemplating the five skandhas we should be mindful that we begin to generate karma during the skandha of perception. At the same time, it is important to realize that the very forms we see and the sensations that result from them are heavily conditioned by our past actions, by the accumulation of karmic “seeds” or influences that are already stored in our minds. Two people may see exactly the same form, but have very different responses to it because their karma is not the same. Since their karma is different, their sensations and perceptions, and especially their mental activity and consciousness will be very different.
The Numerical Teachings of Great Ming Dynasty Tripitaka says (en 1213) that the most important way to understand the five skandhas is to realize that each of them is empty. As we become familiar with the five skandhas, we will find it easier to identify each one and contemplate its emptiness. We can think about them from first to last or from last to first.
If we choose to think of them from last to first, our contemplation will consist of a series of questions, whose answers should be considered deeply. We begin by asking ourselves what the skandha of individual consciousness is based upon. The answer is the roiling mentation of the skandha of mental activity. The skandha of mental activity becomes apparent as soon as we sit down to meditate. Having identified this skandha and appreciated its fundamental emptiness, we can ask ourselves what it is based upon. The answer is the skandha of perception. First the mind seizes one of its impressions (the skandha of perception), then a long train of thought and emotion follows (the skandha of mental activity). Having appreciated this process, we then ask ourselves what the skandha of perception is based upon. The answer is sensation—of the many forms and feelings passing through our minds, one of them gave rise to either a positive or negative sensation (neutral sensations are usually ignored by the mind). It is this sensation that led to the skandha of perception. If we can appreciate this, then we can ask what the skandha of sensation is based upon. The answer is form—either an outer or inner form. Were it not for this form, none of the other skandhas would have arisen.
If we choose to contemplate from the first skandha to the last, we may choose a form and then carefully watch how our minds process it. We will see that form leads to sensation, then to perception, then to mental activity, and lastly to individual consciousness—a state of mind deeply colored by the skandhas below it. Bear in mind that when the five skandhas are simply happening of themselves and no one is watching them, we are normally unconscious of the activity of the first two skandhas. Before most of us are even aware of what we are perceiving, we have begun to react to it. It requires some skill to see that forms give rise to positive, negative, or neutral sensations before they give rise to the skandha of perception, but this is the case in a normally active mind.
The quotation cited previously from the Ekkotarika-agama can also be used as a very fine contemplation. The agama said, “The Buddha said that the skandha of form is like foam, the skandha of sensation is like a bubble, the skandha of perception is like a wild horse, the skandha of mental activity is like a banana tree, and thus the skandha of individual consciousness is nothing more than an illusion.” The skandha of form is like foam in a stream—at any moment scores of forms contend for our attention. The skandha of sensation is like a bubble—suddenly we react to a single bubble within the foam. The skandha of perception is like a wild horse—we can never be sure which way our mind will turn at this point. The skandha of mental activity is like a banana tree—it consists of many things wrapped together. And thus, the skandha individual consciousness is empty, an illusion.
ABN
UPDATE: FIML practice can be understood in terms of the five skandhas in this way: A FIML query begins at or interrupts the skandha of mental activity. Through training and prior agreement, partners learn to identify a fraught psychological response at the third skandha–perception–and thereby shift away from habitual mental activity to FIML mental activity. The FIML query at this points implicitly asks is my habitual perception based on fact? The FIML query should be made in as neutral a tone as possible to avoid influencing your partner. Your partner’s reply will either confirm or refute your habitual perception. FIML is a dynamic and very powerful form of mindfulness that allows partners to be much more objective about the granular workings of their minds. After hundreds of FIML queries, partners will establish a database of objective insight into their own (and each other’s) psychology that is much more accurate than what can be done alone or through general discussion with anyone. ABN
This interview is long but well worth viewing. I recommend taking it in sections over a few days or weeks. Much of it fits with what I know personally, though my angle is different from Griggs. ABN
NEW YORK, March 28 (Reuters) – Sam Bankman-Fried was sentenced to 25 years in prison by a judge on Thursday for stealing $8 billion from customers of the now-bankrupt FTX cryptocurrency exchange he founded, the last step in the former billionaire wunderkind’s dramatic downfall.
U.S. District Judge Lewis Kaplan handed down the sentence at a Manhattan court hearing after rejecting Bankman-Fried’s claim that FTX customers did not actually lose money and finding that he lied during his trial testimony. A jury found Bankman-Fried, 32, guilty on Nov. 2 on seven fraud and conspiracy counts stemming from FTX’s 2022 collapse in what prosecutors have called one of the biggest financial frauds in U.S. history.
Kaplan said Bankman-Fried had shown no remorse.
“He knew it was wrong,” Kaplan said before handing down the sentence. “He knew it was criminal. He regrets that he made a very bad bet about the likelihood of getting caught. But he is not going to admit a thing, as is his right.”
American Buddhist Net 