Beyond biocentrism pdf free download

Book Beyond Biocentrism: Rethinking Time, Space, Consciousness, and the Illusion of Death Review : The first thing I must say about this book it that there are not enough stars to describe what a good read this book truly is. Robert Lanza, MD teamed up with Bob Berman astrophysicist to write this wonderful page book that for me -- finally put it all together.

I studied physics and can say for myself that I have a mind of scientist that is over loaded with logic. But I am also a yoga teacher and since my father's death nearly 10 years ago, I have been actively looking for answers about death, immortality and nature of space and time.

I read so many books about the topic, I lost count. That was until I came across this book. Authors finally put it all together for me that both my scientific, logical mind and my spiritual mind could put it all together in a manner that it finally all made sense. One of the 'a-ha" moments was towards the end of the book when author Lanza acknowledges the fact that plants have consciousness.

I was reading that part of the book on the train on my way form work and at one moment, I said out loud without realizing it - "Oh my God!

Was I in a way? I just looked at him and smiled and my response was simply:" Oh, no. It is just that I learned from this book that plants have consciousness!

Can you believe it? And there is a proof! He was so kind, he looked at me and said after a longer pause replied: "Well, it does kind of make sense - the fact that plants have consciousness The fact is that this book is so rich with references to ancient philosophical books, logic from ancient Greece and how all of that information is relevant today.

Authors provide scientific insight on classical physics Newton to modern physics quantum mechanics and relativity. For me personally, this book, every single page of it was food for my soul. Not to mention that I was delighted to learn and accept the premise that authors have that, after all, we are all immortal.

Some of the very fortunate people on earth experience enlightenment, and this book will show every reader that there is a potential in each and every one of us to experience it. This book opened my eyes to possibilities that no one has ever presented in such a concise and beautiful way before. There is one portion of the book where authors discuss how human beings are used to observing and exploring universe by "looking" at the skies. This book missed it by a couple of months, since it's been announced a few months back that scientists in New Mexico, for the first time, "heard" creation of the black hole.

This was just an idea that Einstein had nearly 50 years ago that the events in the universe can be heard and not just seen and it was only recently that scientists could prove that events in the universe can indeed be heard by human beings. Nevertheless, this book is priceless and I am keeping it as a reference in my library.

It has underlining all over the place and I just cannot stop talking about it to everyone I know. Another wonderful thing that must be mentioned is that one author Lanza relies strictly on science and logic, while the other co-author Berman believes in a "gut" feeling in spite of the fact that he received a training as a scientist.

Perhaps the part of the reason is the fact that for the period of three weeks, Mr. Berman experienced enlightenment himself. I must quote one part of the book, where Mr. Berman says: "We trust our instincts. We need no textbook to teach us to love, or to recognize danger, or to be swept into a joy by a beautiful garden.

Yet when it comes to grasping the nature of existence, we fumble and stumble through insensate theories, our eyes glazed over as we hear about string theory's extra dimensions". My personal struggle my entire life has been to reconcile my scientific mind with my deep sense of intuition. This way of thinking starts by recognizing that our existing model of reality is looking increasingly creaky in the face of recent scientific discoveries. Science tells us with some precision that over 95 percent of the universe is composed of dark matter and dark energy, but it must confess that it doesn't really know what dark matter is and knows even less about dark energy.

Science points more and more toward an infinite universe but has no ability to explain what that means. Concepts such as time, space, and even causality are increasingly being demonstrated as meaningless.

All of science is based on information passing through our consciousness, but science doesn't have a clue what consciousness is. Studies have repeatedly established a clear link between subatomic states and observation by conscious observers, but science cannot explain this connection in any satisfactory way.

Biologists describe the origin of life as a random occurrence in a dead universe, but have no real understanding of how life began or why the universe appears to have been exquisitely designed for its emergence. This new worldview is completely based on science and is better supported by the scientific evidence than traditional explanations. It challenges us to fully accept the implications of the latest scientific findings in fields ranging from plant biology and cosmology to quantum entanglement and consciousness.

If we listen to what the science is telling us, it becomes ever more clear that life and consciousness are fundamental to any true understanding of the universe. This new perception of the nature of the universe is called biocentrism. If you read Biocentrism, welcome back for a deeper and more thorough exploration into the subject, including chapters that solely involve key issues such as death, and important ancillary investigations into topics such as awareness in the botanical world, how we gain information, and whether machines can ever become conscious.

Is there an end to the universe? How did I get here? Some children, perhaps after a pet hamster has passed away, also start to worry about death. A few venture even more deeply. They know they've come into a world that seems complex and mysterious but can still occasionally recall the remnant of clarity and joy that was theirs during the first year of life.

But as they progress through middle and then high school, and science teachers provide the standard explanation of the cosmos, they shrug that remnant off. The framework of existence has become either droningly academic or else a mere matter of philosophy. If they ponder it occasionally as an adult, their usual takeaway is that the entire cosmological worldview seems confused and unsatisfying.

The most widely accepted model of the universe depends on the part of the world and the time in history in which the questions were posed. A few centuries ago, Church and Scripture provided the framework for the Big Picture.

By the s, biblical explanations were no longer in vogue among the intelligentsia and were eventually replaced by the cosmic egg model-where everything began with a sudden explosive event-similar to what Edgar Allan Poe originally proposed in an essay. In this model, the universe was presented as a kind of self-operating machine. It was composed of stupid stuff, meaning atoms of hydrogen and other elements that had no innate intelligence.

Nor did any sort of external intelligence rule. Rather, unseen forces such as gravity and electromagnetism, acting according to the random laws of chance, produced everything we observe. Atoms slammed into others.

Clouds of hydrogen contracted to form stars. Leftover globs of matter orbiting these newborn suns cooled into planets. Billions of lifeless years passed with the cosmos set on "automatic," until on at least one planet, and possibly others, life began. How this happened remains mysterious to our science.

In attempting to tackle the fundamentals about ourselves and the universe, we usually turn to the science of cosmology, although some continue to embrace religious explanations. But those who find neither avenue leading to their desired destination can consider a very different model of reality.

This fresh paradigm, far from abandoning science, uses discoveries published since , and reexamines others that unfolded even earlier. Before we plunge into this new adventure, however, it's helpful to see what the great thinkers have already come up with through the ages. We don't want to reinvent the wheel if it's already there.

This requires that we overcome our biases of ethnocentrism and modernism. That is, we often reflexively assume that our Western culture, and people alive today, have a superior grasp on deep issues compared with foreign civilizations and those who lived before us.

We base this on our advanced technology. Those poor slobs a century ago had no indoor plumbing, window screens, or air conditioning. Could anyone have deep insights when sweating in a sticky bed and beset by droning mosquitoes? Could they conjure profundities while tossing their night wastes out the window each morning? Thus it may surprise anthropology students to learn that vast areas of human knowledge commonly grasped by the educated classes of the eighteenth and nineteenth centuries are greeted today with blank stares.

It's therefore not true that twenty-first-century teenagers have more knowledge than their nineteenth-century analogs-just different knowledge. Every farm boy in knew precisely how the sunrise shifts its weekly rising and setting points and could identify the songs of birds and the detailed habits of the local fauna.

By contrast, very few of our friends or family members today are even dimly aware that the Sun moves to the right as it crosses the sky daily. Confessing such ignorance about something so "sky is blue" basic would have been met by disbelief in the nineteenth century. But the quest itself was noble. If a person seeks knowledge of reality and one's nature and one's place in the universe, what if she has no spiritual calling?

What if she solely demands fact-based evidence? Can these deep issues be tackled decisively by science alone? That is our sixty-four-thousand-dollar question-and the real starting point for our journey. No matter what picture of the universe one embraces, time seems to play a key role. Indeed, our existing models are so thoroughly time based, they can neither be understood nor disproved without also understanding time itself.

Thus we must tackle it before anything else. This is no mere philosophical matter. It goes to the heart of our perceptions and lies at the fulcrum between the observer and nature. Certainly, we use time constantly. We make appointments and look forward to vacation plans, and some of us fret about the afterlife.

If there is one big difference between people and animals, it is not that we are unafraid of vacuum cleaners. It is that we are time obsessed. On one level, what we commonly mean by time is inarguably real. Our car's GPS announces that if we stay on this highway we will reach Cleveland in 3 hours and 48 minutes. And we do. Moreover, while we do that, countless other events unfold in our bodies and elsewhere on the Earth.

Yet this agreed-upon interval is, on closer inspection, as fishy and intangible as the question of what exactly happened at midnight on New Year's Eve. The question of time has tormented philosophers for millennia, and this torture shows no signs of abating.