The Brain and Paradigm of Melchizedek

A Cognitive Neuroscience Approach to Spirituality or a Spiritual Approach to Cognitive Neuroscience

Grant Gillett 1 and Joshua 2
Bioethics Centre University of Otago, Dunedin, New Zealand 2 Embassy of Peace, Whitianga, New Zealand

Abstract
The world we have inherited in the beginning of the twenty-first century seems to be for many people a very conflicted one with the majority of the population facing one or more difficulties of the sort of personal stress, disease, social upheavals, poverty, pollution, depletion of natural resources and war. However this paper comes with a door wide open to personal healing, self-realisation and wholeness, social harmony and peace and the possibility to help the earth find its natural balance again through altruism and actions of kindness characteristic of a loving family environment. This work comes with the promise that the environment and the universe and its diversity of manifested creatures is responsive to Spiritual Values like Love, Truth and Certainty and that the human species is capable of attaining Gods Consciousness to attune to the environment and co-create a new place to live in peace and co-existing harmoniously with other life forms. According to the Paradigm of Melchizedek, human beings are capable of shaping their brain with a higher cognitive map attuned to Gods Thoughts and the universe in large. Such a brain it is proposed in time is able to transform the genetic makeup of the human species to manifest the neuro-genetics of peace. Such a brain we have called The Brain of Melchizedek, The Brain of a Tzadik, a person fully realised in his or her I Am Identity. In a community of conscious spiritual beings centred in I AM Identities, the phenomenon of sovereignty and self governance is based on the mutual recognition of this state of Unity in personal relationships. When we take into consideration the interconnectedness and systemic properties inherent to all life, then it follows that The Brain of Melchizedek is a holon part of a larger system and as a consequence of that needs to be studied and modelled in relationship and inter-association to the larger system bearing in mind that this kind of brain is a brain subservient to a Divine Personality. The Brain of Melchizedek we propose is synchronized with Morphic Fields that are portals to the different domains of existence in the universe, capable of having insight at a macro and microscopic level. Such a cosmic brain map is grounded in thought patterns and brain activity capable of eradicating discomforts in the body by the agency of the mind and Spiritual Values and it is a brain compatible to thoughts without limitations where everything and anything is possible. For this kind of brain peace is accessible at all times, in any situation. This has been described as a peace that surpasses all human understanding, a brain that is at peace, even in the face of life threatening events, a brain that is most of the time entrained and in synchrony with the heart, respiratory, digestive and nervous systems. Finally, this paper introduces the reader to the possibility of studying and modelling a Spiritual Neuro Genetic Peace Propagation Process as a metastable system for the human species, something we call Melchidynamics.

We are part of something that holds the whole world together, something which is part of us. We have an ability to connect with it and that can be explored through physics, through brain science, through studying the law, through theology and through philosophy. "Think about what a farmer does when they are sowing a field. Farmers run over the field and make a series of holes in its surface, so that when you cast the seeds some of them fall into those holes through the crusty surface. Well, I think its exactly the same in the academic world. We come into an area like neuroscience, we show that we understand what were talking about, and then we find the points at which people are starting to ask questions and...they are like the holes into which the seed can then be cast so that it can start to take root and then, to some extent, you just have to trust that life will be breathed into that sowing by God or life itself. (Grant Gillett, 2008) How can the Paradigm of Melchizedek shape scientific research in a completely new direction, in a way that is based on Values rather than scepticism? A distorted kind of scepticism about anything beyond bare facts is widespread in the academic world and has shaped the brain structure of many scientists to favour a perception of reality strongly biased towards promissory materialism. The neurobiology and brain dynamics of extreme scepticism are based on avoidance rather than acceptance and therefore mistrust and fear, yet the

implications for health, science and the technologies we produce are very little understood, both individually and socially. However, there is also a new generation of scientists taking a more inclusive approach to the study of consciousness, spirituality, mathematics, physics, and biology who are oriented towards co-operation and synergy, and creating a community of thinkers with new paradigms and ideas that hold together our knowledge of reality, human relationships and the tailoring of a new reality, a better world in which to live in Peace. Scepticism actually shapes our brains in a very competitive, destructive, and restrictive way of enquiring about reality and has caused researchers to compromise their intelligence, openness, and insights for the sake of things that are destructive for humanity. It would be good if we recalled Platos great insight that goodness and truth are one and tried to develop brains and hearts capable of doing science as part of an integral, loving and caring way of being concerned with the betterment of our knowledge, perception and experience of life, so as to increase the quality of our experience in all aspects and dimensions of human existence. Science should be seen as a child who is discovering the universe in company with a grandfather who has already gathered Wisdom about it. They never obstruct each other, rather they complement each other, they never compete or fragment the relationship through their

different orientations. The grandfather never invalidates the newness of the universe as it comes to and through the child and the child trusts that the Wisdom of the grandfather is never limiting, instead it is supporting him or her to grow, to manifest the newness, the new revelation, the freshness of something new that transforms and re-presents something already known under the sun. A materialistic paradigm has failed so far to explain consciousness and assumes that consciousness emerges from matter promoting a kind of research based on foundations that also assume what should be in question ("Can consciousness emerge from matter alone?").1 For us consciousness is not embedded in the brain. There is something or someone else resolving the paradox of brain and mind duality and that something or someone created both. That creative source can be explored subjectively, internally, and spiritually and also objectively, energetically through the matter field and its interaction with the quantum field. Being attuned to these levels of reality, through revelation, insight, observation or measurement puts us in touch with something greater than our own neural processors and we embrace the possibility that, with insight, knowledge and wisdom, we may be equipped to co-create reality by choosing carefully and expanding the understanding of thoughts and thought patterns; to achieve a higher or better way of thinking. When we move from a closed materialistic perspective of the kind of research conducted by V.S. Ramachandran20 that embodies a reductionist view concerning a 'God Module' in the brain, where spiritual experience is equated to brain processes, neurogenetic interactions and information processing, and we explore thinking such as that of Francisco Varela25,26, Humberto Maturana16, Stuart Hameroff6 and Fritjof Capra2 who have expanded their views with a systemic approach to consciousness as the process of life (an autopoietic system or selforganising and a self-making system) so that life and cognition exist at all levels of reality, we realize that consciousness somehow shapes and breathes life to the whole of the universe. This all inclusive paradigm, focused on consciousness and the possibility of a personal dialogue, in a personal relationship with the process of Life, and The Creator allows us to theorize, hypothesize and explore the existence of creation and Creator by overcoming the dichotomy of personal/impersonal and seeing these apparent opposites as a complementary pair in the manner described by Scott Kelso.9 Up to this point the 'Connective Paradigm of Melchizedek' allows us to understand scientists who are building the bridge between these two worlds, the spiritual and physical in a spiritual scientific synthesis. Considering that we are unable to conceive neurons operating only as neurons isolated from the brain, we can also understand that brains are unable to function without the larger body and the context to which it is adapted. We are unable to take the brain of a human being, put it outside of the body and suddenly study consciousness through the disconnected brain. The brain fails to work without the body, just as neurons are unable to work

without the brain and human beings or bodies are unable to function and exist without their environment, the Universe at large. Therefore, when we realise that brains are unable to work without the body, and human beings are unable to work without other human beings, other beings, the planet and life itself, we are left with a view of reality where consciousness, cognition and neural activity has to be seen as a phenomenon arising where systems are embedded in systems and interacting with other systems, where emergent properties and synergistic effects arise continuously between the parts and the whole. Thus we need to study consciousness in a way that recognises both downward and upward causation as complementary and model consciousness with the aid of non-linear systems dynamics. Consciousness is life and it is a system. Neurons interact within us and we act and affect others, and all these systemic interactions shape our conscious experience that in turn affects our neural dynamics. To go beyond that complex reality and consider the existence of a spiritual field which permeates all of it, a field different in quality from and even more beautiful and all-inclusive than the quantum field, and also to consider The Creator as the Source of this field, we need The Connective Paradigm of Melchizedek. This paradigm differs from the Promissory Materialistic paradigm and that of purely energetic, holistic and systemic thought. The first turns our view towards the machinery, and the second to why that machinery exists and what it is all about. One conceives the universe as an impersonal machinery, the other considers the universe as an impersonal living organism, while "The Connective Paradigm of Melchizedek" considers the universe as existing by and through the presence of a fully conscious, cognising, loving and Living Being. It is a set of holons. It tells us why the machine or the living organism exists in time and space in both personal and impersonal relationships and what is the purpose of these holons in the larger system. Because this Paradigm considers the universe of personal relationships between living beings who can cognise and recognise each other in loving relationships affected by the Value or Quality of Love in their internal dynamics, this Paradigm is very well suited to describe and model consciousness within the context of a conscious loving family of human beings. It opens the way for a God Conscious Loving Family through personal interactions between each member and the first person who is The Creator of All and to whom we may refer as the first Father and Mother of all creatures, Father-Mother-Love. The foundation of this paradigm is the existence of The Creator, where communication with The Creator is optional, where we have the choice and it is our prerogative to establish that communication or rule it out. However, accessing Spiritual Values is possible whether we establish that direct communication or not, if we can access those Values through and in our relationships with other people, the environment, and the universe at large. Every human being is endowed with a human consciousness and can evolve and grow towards God's

Consciousness, therefore he or she is neurogenetically coded and spiritually equipped to hear the leading voice of the Spirit in him or her and respond with his or her free will. And when the proper conditions arise in the brain, the cognitive maps developed can tap into that kind of communication consciously and translate that connection into a language through symbols and signs appropriate to describe those experiences. The interplay of our spiritual being and our physical body and between our Spiritual Identity - the 'I Am Identity' - and the biological neurogenetic information has been overlooked by Ramachandran20 and Thomas Metzinger17,18 yet it completes their studies of the neurobiology of the self and god-awareness. When we talk about the embodiment of Values like Love and Truth, we are talking also about an experience intimately connected with the idea of self and who I Am. In this deeper sense, what we think of as the self is actually moulded by something, which is greater than just our bodies and we lose sight of it when we narrow our gaze to what goes on within us. Both Prophets, and common people on the street, notice that their sense of self has got nothing to do with their bodies, I know who I am and my body is the vehicle expressing who I am. When we say, "Tell me who you are" and a person says, "Well I just am", it is hard to add to that or deny it. One might say, 'I am a surfer', yet that is different from who I am, it is something I do. I can say, 'I am a musician', and that is also different from who I am, it is a way I can perform. I can say, "I Am the Music, I Am the Music expressed in a song to you today", yet I am also the Love of God showing compassion to a person who just fell on the street and even when I had to go to a presentation I "stopped the world" to be with that person, so I am that too, the Love of God. No matter how many labels or qualifiers I put on who I am or how many attributes I use to describe the embodiment of who I am, those attributes are just aspects of who I am, as the embodiment and expression of Universal Values as a form of Identity, perhaps my real and only Identity, the I Am Identity. Spiritual Values exist with or without the agency of a human or human behaviour. To understand and research Spiritual Values would be to understand that we are dealing with forces, essences and presences that are antidotes to greed, fear, anger, guilt, misuse of power and chaos in general. When we access 'The Tree of Life' inside of us, it helps us to overcome fear, anger, guilt and the misuse of power and chaos in general. Those invisible and apprehensible presences, essences and forces may become accessible to us at will, and help construct our own sense of identity if that is to be an I Am Identity. Through that process, human beings may then beget noble human thoughts and feelings that are beneficial to mental, emotional and physical wellbeing and to the continuous embodiment and expression of Universal Spiritual Values. Once these values are accessible to us at will we are given Presence and power of action, and our jurisdiction or sovereignty in personal relationships is prescribed for us to fit with our destiny as co-creators and planters of the seeds of wisdom and goodness. This also means that

The I Am Identity prescribes our jurisdiction or sovereignty in interpersonal relationships by oral decree and sets the foundation for Law and Justice. On the other hand, human values based on neurogenetics, are behavioural and sometimes limit and sometimes support human wellbeing. They are relative in meaning, power, goodness and beauty, to biological, physical, objective reality and its priorities, but they can be transformed by the effect of Spiritual Values. If we are embedded in morphic fields (as Rupert Sheldrake21,22,23,24 calls them) that can transform our perception of reality, the question of human behaviour and Spiritual Identity can be re-phrased. How can we access ways of being or behaving that are conducive to the synthesis and synergy that integrates in our neural processors to form a new cognitive map suited to the embodiment of Spiritual Values? Spiritual Values help us to overcome our fears fuelled by survival needs and leading to destructive behaviour. Behavioural Values arise because we are human and to express Universal Values we need a body and a means of communicating. We may want a saxophone to play the music we like, or to cook our own food when we are hungry, yet all of these things can be done in Peace, Harmony and Love. We are conditioned, however imperfectly, to express Universal Values, for example some Jewish people go to synagogues to pray to God and there feel a sense of Brotherhood or Sisterhood with fellow Jewish people. Christians do the same in their churches and Buddhists in their temples and so on. So what is getting in the way between these different human beings? If we are really accessing Spiritual Universal Values while we are behaving so differently that sometimes we conflict and clash with each other, then we have to explore the possibility that our perception and behaviours in a sense are being coloured by what Metzinger17,18 and Ramachandran20 call 'a false construct of self.' Perhaps those false constructs are inherent in the temporal and behavioural boundaries erected in our brains through reward and fear conditioning and the moulding of Behavioural Values through boundaries like national, religious, or other groups and we need to step out into a completely different way of being. That way is built on Love and the Unity of God regardless of how it is expressed in behaviour rather than self-preservation and advancement. Those behavioural constraints imprinted in us as children that distance us from others would be transcended through relating as One Family with One shared Spiritual Life. But what are the transformations in the brain and which environments are conducive to producing such transformations and overcoming these limiting boundaries? What kind of brain structure and dynamics, based on which gene expressions and environmental influences, foster the transformations whereby a human being begets a new cognitive map allowing him or her to act peacefully and harmoniously toward all creation most of the time? We define a Tzadik in the context of this Paradigm as a person who has embodied a Universal Paradigm through a cognitive map tailored to the expression of the Spiritual

Values of The Creator, and has learned to be completely in Unity, with that embodiment. Such people express Gods thoughts, actions and words and are concerned with the wellbeing of all humanity as it is seen through the eyes of The Creator. How that person, his or her brain and heart waves, and the electromagnetic fields around him or her look and how we should understand the quantum reality that he or she interacts with is something that scientists must study if they are interested in the business of Peace. To do that we must find Tzadikims and engage them in the study of consciousness from a scientific perspective. "The Brain of Melchizedek" is a whole, and that whole is capable of large-scale integration between neuro assemblies through oscillatory synchronisations and desynchronisations (as described by Robert Kozma10, Walter Freeman11, K Models12, the analysis of EcOG Signals13, and the non-linear brain dynamics of Freeman and Guiseppe Vitiello)5. Understanding and modelling the transformation is part of the journey in learning to overcome Behavioural Values through the agency of Spiritual Values. This same principle applies to oscillatory systems and their synchronisation and de-synchronisation. The brain, the heart, the respiratory system, digestive and autonomic nervous system, and at a macro level synchronisation between human beings, can perhaps be modelled by expanding on the work of Kozma and Freeman where the K5 and the K6 Models could be developed to support the understanding of the intentionality of God Conscious Communities and their collective expression of Spiritual Values. If that actually happens, if synchronicity is real in the way described by Sheldrake21, 22, 23, 24, Carl Jung, and Mari Jibu and Kunio Yasue7, it suggests that we are holons as part of something bigger, perhaps God's Order, and we can talk about the Life-Giving Spirit that embraces all of us and brings us together as something real, accessible to consciousness and cognition. What is "The Brain of Melchizedek"? "The Brain of Melchizedek", is a brain geared to the embodiment of Spiritual Values in a way that is metastable (regarding metastability see S. Kelso and Emmanuelle Tognoli9, Freeman and M. D. Holmes4). As the brain goes from human consciousness to God's Consciousness, a persons perception of reality changes from a survival map, based on reactions towards threats, fearful situations and so on, into a map of reality capable of existing in the presence of "a Peace that surpasses all understanding". Those drives and urges which are based on survival, based on fear and reward conditioning, have become completely secondary for this kind of person; a Tzadik or a Righteous person. This category of human beings perceives reality from a completely different place, with different filters, instead of being focused on eating, reproducing or addictions. Their attention is centred in altruistic actions, more concerned with being Love, being Truth, being at service

to other people and supporting them to develop in themselves, that place of Peace and Being-ness. How does a human being come to transform from being survival driven since a baby (crying for milk and so on), so as to develop a new cognitive map of reality that sees in a different way, so that she or he becomes an altruistic human being? "The Paradigm of Melchizedek" is inclusive of people who lack the experience of knowing God personally or have yet to conceive the possibility of such a relationship as valid for them. Still they can come to the crossroads of the embodiment of the knowledge of Spiritual Values, like Love and Truth, in an impersonal manner, meaning that they lack a personal relationship with The Creator yet they can personally know or in themselves know Love and they can be Peace, as in the case of an altruistic, loving person who is an agnostic, a materialistic scientist or an atheist. Both the personal and impersonal ways of relating or embodying Universal Values have been considered by Jewish psychologist Abraham Maslow15 who also spoke about Being Values (or B Values) and the crossroads between a personal relationship with the Source of Values (Union with God) or the impersonal embodiment of B Values. The Presence of Love has an electromagnetic or invisible component that can sense that presence in others. Studies about psychophysiological coherence and energy exchange between human beings as described by Rollin MacCraty et al.14,3 show such effects. If human beings can consciously embody Universal Spiritual Values and become concerned with the wellbeing of the human family, more research using this Paradigm should facilitate a global human interaction as a Family of Love, (distinct from any romanticism and confusion with biological drives for reproduction or pleasure). Love relationships - brother to brother, brother to sister, sister to sister and so on are sometimes unconditional and through them we can learn how to synergise as human beings on, for instance, solutions for the environment, energetic problems and the distribution of resources. The foundation of that Synergy lies in the possibility that we are able to communicate as One Family and overcome the boundaries of our own cultures and behavioural patterns focused on personal survival related interests. Finally, we would like to present our present and future body of research mainly concerned with understanding and modelling the Spiritual Neurogenetic Propagation of Spiritual Values and Peace transgenerationally with the possibility to re-engineer or redesign consciously our evolutionary path towards a peaceful humanity, something we call Melchidynamics, the study of the Peace Propagation Process and we point out in particular the works of Leonid Perlovsky19 and Robert Kozma10,11,12,13, as well as "The Brain of Melchizedek", (Appendix C)8 to support this undertaking.

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