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Passing in review

This is one of the more interesting things I've seen in a piece of channeled material. It comes from the same book I discussed in my last post, The Country Beyond: The Doctrine of Re-Birth, by Jane Sherwood. I was just leafing through the book when I came across a passage that took me very much by surprise.

If the book had been published after 1975, I wouldn't have thought anything of it, because in 1975 Raymond Moody published his groundbreaking book Life After Life, which popularized the near-death experience (a term he coined). One of the key features of an NDE is the “life review,” in which a person relives his whole life–or at least its key moments–while seeing it from a new, enhanced perspective that includes not only greater clarity but a first-hand perception of the thoughts and feelings of the people affected by his own behavior.

This aspect of the NDE has since been reported in many well-documented cases, and would be known to anyone who is interested in paranormal or esoteric studies today. But in 1975 it was an unfamiliar idea. I'm not saying that nobody had ever recounted this particular observation before, but it certainly wasn't part of popular culture the way it has been ever since Life After Life.

Well, the thing is, The Country Beyond was first published in 1969, and if the author is to be believed–and I have no reason to doubt her on this point–the communications she recorded in the book were compiled over at least three decades. Life After Life cannot possibly have been an influence on her.

Yet take a look at this message channeled by Sherwood from a communicator calling himself E.K.:

“Soon after shedding the etheric body and waking fully on the astral plane,” he said, “one's thoughts begin to be much concerned with the life of earth which has been left behind. The clear-cut memory has been lost with the etheric body, and yet as one begins to use the astral body and it grows in strength, the scenes and events of the past life begin to come vividly back in terms of their feeling content and in a manner never experienced before. In the course of one's life on earth, experiences are reflected in consciousness and one never doubts that one has realized the whole of them. But the impressions of people, events and acts which now come crowding back are far more real and comprehensive than when they were actually experienced. The difference in this presentment of the past is that included in it now is the reaction of other people. I find this difficult to explain. Everything that happens to you affects others as well as yourself and every event has therefore has as many aspects in reality as there are consciousnesses affected by it. Each of these others concerned in these events had their emotional life altered thereby even though you were quite unconscious of what was being brought about by your agency. Now, in this process of recollection, as an instant comes back to one's mind it brings with it the actual feelings, not of oneself alone but of the others who were affected by the event. All their feelings have now to be experienced in oneself as though they were one's own. This means that the effects of deeds on the lives of others must be experienced as intimately as though to do and to suffer the deed were one. Where sorrow and wrong have been inflicted, sorrow and wrong must be felt, not merely known to exist.

"Most of our deeds on earth are performed in ignorance of their real bearing on the lives of others. There may be an uneasy sense that others are involved in suffering because of us but we often choose to ignore this. We have understood a situation with our mere intellect and have kept back sympathy which is the beginning of knowing in oneself what this suffering is. So often we have remained in ignorance of the real events we have set going in the lives of others and these things are now gradually revealed to us as a part of our own experience. Where sorrow and wrong have been inflicted, as I said, they must be felt. We have to face the reliving of our whole earth experience in this way.”

“That is retribution of such a deadly justice that it makes earthly justice look like mercy,” I said.

“Not only is it justice,” said E.K., “but it is redemptive suffering. It breaks up once and for all the hard core of selfishness and cruelty which earth life often forms and which would make a man unchanged in this respect an immense misery to himself and his world. It is a purely natural process, set going by the astral body itself which thus works to rid itself of impurity and disease. All these things which it has to re-live have been real events of this astral world and so are part of the unconscious experience of the astral self. As this is our actual, visible body now, and its reactions are no longer veiled by the physical, we have to know them intimately and the moral law is set for us now in physical terms.

“Now the detailed memory is lost, as you know, but this does not prevent me having a fuller knowledge of the real significance of all I did on earth. As I re-live it, I find it to be at once better, and worse than I knew. I saw it before ‘As through a glass, darkly, but now face-to-face’. I am only in the middle of this retrospect myself and have some way to go before all my earth experiences have been seen and known fully in the light of reality. I judge that by this process one is gradually emancipated from earth and, having repented and accepted the truth about oneself one is free to continue in other spheres the proper development of the being.” [Pages 135–137,  emphasis in original, spelling and punctuation Americanized]

To me it is striking, to say the least, that an observation made by so many NDErs–people with no interest in spiritualism, occultism, channeling, etc.–should be foreshadowed so precisely by a channeled communication obtained years, if not decades, before NDEs were widely reported.  

May 20, 2012 in Afterlife, Mental mediumship, NDEs | Permalink | Comments (129)

A far country

Currently I'm reading a 1969 book by Jane Sherwood, titled The Country Beyond: The Doctrine of Re-Birth, which I saw mentioned in a recent post on Robert McLuhan's excellent blog Paranormalia. (McLuhan, by the way, is the author of the outstanding book Randi's Prize, reviewed here.) 

The Country Beyond consists of Sherwood's automatic writings, which are said to convey messages from several spirit advisers. As with any “channeled” material of this type, there is no way to verify the claims independently. It is always possible that the ideas are coming from the writer's subconscious mind. This is especially true in the case of somebody like Sherwood who, by her own account, spent a good deal of time investigating Spiritualism, visiting mediums, and reading esoteric literature. In the end, all you can do is read the messages and see if they make sense to you and conform with other, similar communications.

Without attempting to summarize the book–or even the first half of it, which is all I've read so far–I'd like to present a few excerpts that particularly interested me. In the quotes that follow, I've Americanized the spelling and punctuation.

A frequent objection raised against some mediums, especially mediums of the past, is that they describe their spirit guides as rather exotic figures–often Native American chieftains or ancient Egyptian priests. Jane Sherwood encountered a number of such mediums in her early exploration of Spiritualism and was highly skeptical of the idea that such colorful characters would predominate in the spirit world. Later, after developing a facility for automatic writing, she obtained an explanation for this, purportedly from a deceased person who had tried to contact her at one of those séances and who had been described as an Egyptian in a white robe. The communication was as follows:

With all my might I willed myself into her [i.e. the medium's] mind, tried hard to give her a mental picture of myself and implored her to speak of me. Can you place all this? Do you remember the “Egyptian” who offered to guide and help you? This was the fantastic guise in which the medium dressed me and not my doing at all though, funnily enough, there was a foundation in my past history for the thought of the white robe. Her description of my face amused me as she told you, but the whole thing was distorted by her notion of Egyptian local coloring. Hieroglyphics, indeed! [P. 37]

We might dismiss this material as the product of Sherwood's own mind, since she was already skeptical of Egyptian (and other) spirit figures. Still, it's intriguing to consider the possibility that mediums in contact with legitimate but rather “ordinary”spirit guides have interpreted them in a somewhat fantastic light, perhaps in conformity with the popular thinking of the day.

The book also contains an interesting snippet of psychological analysis on the part of a deceased communicator.

“I wonder why some people are so anxious to prove that death is the end?” I [Sherwood] said. “They will go to any lengths to show that survival is impossible and faith in it simply wishful thinking.”

“I also have sinned, don't forget,” said Scott [a communicator]. “Perhaps psychology can help us to understand this tendency. It is surely a kind of masochism, a stoic resolve to punish the wishful thinking one suspects is behind any belief in immortality. It feels very stern, strong and noble to deny the thing one secretly longs for, and so to prove that one is quite able to do without it. It is easy to find arguments to support this denial and see how superior it makes one feel to say “I, at least, do not need to believe in such things”.” [Pp. 48, 49]

Again, it is entirely possible that this message originated in Sherwood's own subconscious, but wherever it came from, it's very neatly stated.

Another book I'm currently reading is Dancing Past the Dark by Nancy Evans Bush, a treatment of negative or “hellish” near-death experiences (this book has also been discussed in Paranormalia, and I plan to review it in an upcoming post). Some of the material in The Country Beyond casts an interesting light on the whole issue of negative afterlife accounts. One of Sherwood's communicators, who died in a car crash and had an initially unpleasant postmortem experience, explains:

I think the experience of death must vary considerably because it is governed by the state of mind in which one passes over. Also, there is a vast difference between a sudden passing and a quiet and prepared one. The shock of an unnatural death sets the invisible being in a mad turmoil and makes adjustment to a new environment impossible for a while. One finds oneself in a fantastic dream world with no continuity of experience. Flashes of vivid awareness burn themselves out into unconsciousness and the chaos of unconnected states of mind have [sic] no proper framework of space and time.

Out of the sleep of death there comes first the mere sense of identity, a point of self-awareness growing out of nothingness. From this I judge that the higher activity of the ego-being is the first to assert itself. One wakes next to a tumult of emotions and hurried, anxious thought. Somewhere in this part of the experience comes the unrolling of memories. Your mind helps me to find a simile; it is like a speeded-up run through of a film shown backwards, a swiftly moving vision of life from end to beginning, flickering rapidly past the mind's eye until it ends in the unconsciousness of one's beginning. More unconsciousness follows and in my case the rest was a phantasmagoria. Glimpses of the world seen, clutched at and blotted out, dreamlike awareness of people and events on earth at which one grasped because of their dear familiarity only to realize that one could not make one's presence known. In the effort to do so the scene would melt and change into another. Then the final fading of earth and a long sojourn in what I think of as Hades, the place of the shade, a dim and formless world which I believe is peopled by the miasma of earth emotions and the unconscious projections of its inhabitants. Finally comes the stabilization of the new body and a growing awareness of the real world again; light, clear outlines and real people moving about in a glorious world.

Much of this earlier nightmare could have been avoided if I had known how to avail myself of the help that is freely offered. But I suppose the adjustment could not have been easy for me. I took over a very difficult make-up full of powerful repressions and tangled complexes all of which caused me much suffering before they were straightened out. My own obstinacy and pride were largely to blame for my plight. This was purgatory, if you like, but unavoidable unless one has done the job beforehand. I think I really had the maximum difficulties: an attitude of blank unbelief in any future life, a repressed and powerful emotional state, and the shock of a violent death. So this was not the normal passing but just a difficult and painful personal experience. I am satisfied that it was a just necessity and that I had made it inevitable by my willful ignorance and skepticism. “Whatsoever a man sows” you know. [Pp. 58, 59]

 One of the most famous nightmarish near-death experiences, discussed in Bush's book and many other places, is the one recounted by Howard Storm. What struck me about Storm's account is how completely secular his outlook on life must have been at the time. Finding himself at the mercy of demonic beings that tormented him in a dark hellish place, and believing himself to be dead, he desperately tried to summon up a prayer, but initially had no idea how to do it. He writes, 

From inside of me I felt a voice, my voice, say: "Pray to God."  My mind responded to that: "I don’t pray. I don’t know how to pray." This is a guy lying on the ground in the darkness surrounded by what appeared to be dozens if not hundreds and hundreds of vicious creatures who had just torn him up. The situation seemed utterly hopeless, and I seemed beyond any possible help whether I believed in God or not. The voice again told me to pray to God. It was a dilemma since I didn’t know how. The voice told me a third time to pray to God.  

I started saying things like: "The Lord is my shepherd, I shall not want ... God bless America ..." and anything else that seemed to have a religious connotation. 

Clearly, Storm was innocent of any religious background or training and had spent no time whatsoever pondering the possibility of a spiritual dimension or an afterlife. He says so himself: "I had absolute certainty that there was nothing beyond this life – because that was how really smart people understood it.... While I was undergoing this stress [of dying], prayer or anything like that never occurred to me. I never once thought about it. If I mentioned God’s name at all it was only as a profanity."

His lack of preparedness, coupled with his own mental state (fear and confusion) and his unexpected and agonizing medical crisis, may account for the “hellish” aspects of his experience, just as Sherwood's communicator suggests.

Incidentally, it's also interesting to notice how reliably the idea of a past-life review comes up in Sherwood's accounts and in many other accounts channeled through mediums. Of course, it's an old cliché that one's life flashes before one's eyes at the moment of death, but I'm not sure the cliché ever involved a life review after one has actually died. It's thought provoking at the very least to notice how one of the key aspects of near-death experiences–a subject not popularized until 1975, six years after Sherwood's book was published–is reflected in these earlier channeled communications.

Another of Sherwood's communicators, who died peacefully and had a much more pleasant passing, discusses his transition:

Where death comes gradually and naturally like this one wakes quietly in the new conditions after an interval of a few days. One is fully through, as we say, and although the newcomer has to be cared for and kept quiet until the new rhythms of his body are fully established, he soon becomes strong and vigorous and ready to begin his new life. The transition, like all natural processes, should not be interfered with by violence or haste. Death is a kind of birth and it should proceed with a quiet inevitableness and not be accompanied by pain or distress. Much of the apparent suffering of a death-bed is not consciously felt by the sufferer. His real life is already half retired from the mortal body and neither experiences nor records its pangs. Shakespeare is very near the literal facts when he speaks of “shuffling off this mortal coil”. Comparison of various accounts of the death-change make it clear that there are at least two stages, separated by intervals of unconsciousness. Actual death is followed by a period of unconsciousness which lasts for some time; this gives way to a kind of awareness but not a consciousness of one's environment. The new senses have not yet begun to function so there is nothing, or at best a misty, unreal setting, fantastic and dreamlike. During this interval, the memory appears to be stimulated so that one lives through a resume of a lifetime just past. Then one sinks into a second period of unconsciousness which should give place to a full awakening in the new world. We might with justice speak of a first and second death because not only the physical body has to be shared but the next body also. [P. 61]

 The reference to the line from Hamlet's soliloquy is interesting. The metaphor is frequently misunderstood; modern readers picture somebody shuffling–dragging his feet–as he walks off stage. The actual image is of a snake shedding its skin. To "shuffle off this mortal coil” is to slough off the coil of snakeskin that the snake leaves behind. Sherwood's communicator is saying that Shakespeare is “very near the literal facts” in describing death as sloughing off an unneeded part of the body, with the body understood as a compound entity of physical, etheric, astral, and spiritual forms.

Asked to elaborate, the communicator begins with the first stage of awareness he described, the one in which there is “a kind of awareness but not a consciousness of one's environment.”

I found myself awake in the transition state of which we have spoken. I thought myself still weak and ill, but I rose from my rest feeling marvelously refreshed and happy and I wandered for a while in the something-nothing surroundings of this queer world and was unable to make any sense of it. The brooding silence drug me into unconsciousness for a long time, because when next I woke my body felt quite different, no longer frail and weak as I had supposed, but vigorous and ready for anything as though I had suddenly stepped back into youth. This delighted me although I was daunted by my condition. There was a feeling of expectation, of waiting for something to happen. I was wide awake, quietly comprehending my state and content to sink into myself. Thought turned inward and it moved at a surprising rate. It raced over the record of a long lifetime which it lit up with a searchlight that spared no blunders, sins or weaknesses, but impartially illumined it all, as one holds up an old, finished garment to the light and notes with dismay its rents and stains. This clear blaze of recollection showed me the honest shape and cut of the thing too. I reviewed it as though I had no longer a special responsibility for it but had to understand clearly in what it had failed and in what succeed. I was saddened enough and humbled by what I saw, and then, with a sigh of acceptance I was able to turn to other thoughts.

My whole religious outlook had to be rethought in the light of this unexpected experience. [Pp. 62, 63]

Later, there is a rather technical discussion of differences between earthly and heavenly perceptions of time and space, which may or may not have any mathematical validity; I have no idea. One thing that interested me was a little digression on human nature, as expressed by one communicator:

You have, of course, to take another dimension into account and it is probably the coefficient of the new dimension which is upsetting your time comparisons. The fourth dimension, i.e. time, has been modified for us by a fifth dimension, that of degree of being. This last must vary as the measurement of frequency alters. It applies to organisms and is the scale by which their development is measured. Its sign is a differing quality of consciousness which runs up the scale from the lowest organism to man. In man each one of the degrees of being is represented because of his possession of all the grades of being from the etheric, which we agreed was the first remove from the physical, to the astral, up to the ego-being which is at present his highest element. But in man on earth, the consciousness that belongs by right to this highest degree cannot function fully because all the higher degrees have to be timed down to the physical and cannot free themselves to work independently until the physical body is shed. That accounts for the perplexing difference in your mode of consciousness and ours, and is one of the clues to this troublesome contradiction between your time and ours. [P. 94]

Leaving aside the issue of extra dimensions or the subjective nature of space-time, I was interested in the idea that a human being's higher consciousness rarely functions on earth because “all the higher degrees have to be timed down to the physical and cannot free themselves to work independently.” This is somewhat consistent with the so-called filter theory, which claims that the brain serves as a filtering mechanism to screen out most input from higher consciousness, allowing us to focus on our “lower” physical needs.

Despite inevitable discrepancies and dissonances, there is an interesting continuity in much of the channeled material from various mediums. This might be explained in terms of all the mediums dipping into the same esoteric sourcebooks or acquiring the same trendy ideas from mentors or clients. On the other hand, one could also see it as evidence of a degree of objectivity in the mediums' messages. This was the approach taken by British researcher Robert Crookall. 

A point in favor of the latter interpretation is that similar ideas crop up across the globe, even in remote societies whose traditions are unlikely to have been influenced by Western spiritualist trends. Almost everywhere, it seems, we find shamans going on vision quests and reporting experiences and observations very much like those described by Jane Sherwood's communicators. It's enough to make some of us think that these messages really do come from a country beyond.

----

Clarification, May 22: Looking more closely at the copyright page, I now see that The Country Beyond is an older book than I'd realized. The edition I'm reading was printed in 1991, but is a reissue of an earlier, 1969 edition. I assumed 1969 was the original publication date. However, I missed some text lower down on the page: "'The Country Beyond' was first published in 1944. The present edition contains the original work together with additional material from an earlier book, 'The Psychic Bridge'." 

So the material in the book cannot be later than 1944, which is 31 years before the publication of Raymond Moody's Life After Life. 

Incidentally, all page numbers cited in this post refer to the 1991 edition put out by The C.W. Daniel Company Limited, a British publisher. 

May 17, 2012 in Afterlife, Books, Channeling, Mental mediumship | Permalink | Comments (19)

Faster than a speeding bullet

I experimented with StripGenerator, a free program that lets you create simple comics online, and voila - a new comic book superhero is born! 

May 14, 2012 in Humor, Idiocy, Satire, Skeptics | Permalink | Comments (15)

Someone on Facebook - sorry, I've forgotten who (Cyrus? Ben?) - pointed me to this long but provocative essay by a onetime skeptic, Stephen Bond, who has rejected the formal skeptical movement:

http://plover.net/~bonds/nolongeraskeptic.html

Bond has not changed his views regarding the paranormal or spirituality; he simply finds the skeptical movement distasteful for a variety of reasons, including self-righteousness, misogyny, group-think, Islamophobia, and a certain coarseness or crudeness in its approach to subtleties and complexities. He also questions whether belief in psi or religion is really as harmful as skeptics assert.

There is much to agree with here, and much to disagree with, but if you have the time, it's an interesting read.

May 10, 2012 | Permalink | Comments (40)

Mark Anderson's latest book has just come out. I thought it was a great read, and I contributed a quote/mini-review for it, which I'm reposting here.

Who knew that the 18th century’s race to observe the transit of Venus across the sun could be the stuff of a pageturner? In Mark Anderson’s expert hands, the international adventure comes vividly alive as we follow the redoubtable Captain Cook, the philosophical astronomer Chappe d’Auteroche, the pioneering surveyors Mason and Dixon, the Jesuit priest Maximilian Hell, and other luminaries who brave the icy depths of Siberia and navigate uncharted tropical seas in search of the ideal observation post for this all-important astronomical event. THE DAY THE WORLD DISCOVERED THE SUN is a thrilling and poignant tribute to those who risked all—and in some cases gave all—to advance the cause of knowledge.

The Day the World Discovered the Sun is available in both print and Kindle editions (and probably other ebook editions as well). Here's the Amazon page:

http://www.amazon.com/The-Day-World-Discovered-Extraordinary/dp/0306820382/ref=sr_1_1?ie=UTF8&qid=1336667981&sr=8-1

And here's the official website: http://discoveredsun.tumblr.com/

May 10, 2012 | Permalink | Comments (1)

Click on this

One of the more frequently discussed topics on this blog is the famous near-death experience reported by Pam Reynolds. Gallons of ink and megabytes of pixels have been spilled arguing over the details of her experience, especially its “veridical” (or verifiable) aspects. Although Pam Reynolds passed away in 2010, the debate continues. The current issue of the Journal of Near-Death Studies (Volume 30, Number 1, Fall 2011), put out by IANDS, is devoted in its entirety to the Pam Reynolds case–and specifically to the question “Could Pam Reynolds Hear?”

The issue takes the form of a debate. First there is a foreword by noted NDE researcher Janice Holden. Next, Gerald M. Woerlee, an anesthesiologist and afterlife skeptic, argues that Reynolds could have overheard conversation, music, and other noises in the operating room in an entirely non-paranormal way. A brief response from anesthesiologist Stuart Hameroff, best known for developing a model of quantum consciousness with Roger Penrose, follows. Then there is a much longer, more detailed, and more aggressive response from Chris Carter, author of Science and the Near-Death Experience and the forthcoming Science and the Afterlife Experience. 

(As evidence that intellectual disputes sometimes get personal, shortly after the Journal issue came out, Woerlee published a very hostile one-star Amazon review of Carter’s earlier book Science and Psychic Phenomena. He begins by writing that he “purchased this book with my usual open mind,” which struck me as funny given his intransigent opposition to all paranormal claims and to anything that smacks of religion or spirituality. His review has generated 44 comments so far.) 

Anyway, after the articles by Hameroff and Carter, Woerlee delivers his rejoinder. As a matter of courtesy, he is given the last word in the issue, but as Janice Holden notes, the debate continues online with a riposte by Chris Carter (PDF) on a Dutch website devoted to NDE’s.

It would be fruitless to attempt to synopsize all of these points and counterpoints in a blog post. For those who are interested, I recommend buying the issue. It costs $16 plus postage. Think of it as a donation to IANDS, a worthwhile organization in its own right. Incidentally, if you have any trouble checking out (as I did), you may be able to get the shopping cart to work by clicking the onscreen refresh button near the shopping cart logo (not your browser’s refresh button).  

Though I won’t try to summarize all the points, I’ll give you the flavor of the exchange by focusing on one specific detail: the earplugs that were inserted in Pam’s ears, and whether or not they made it impossible for her to hear the sounds she later reported. One of the biggest questions surrounding these earplugs has always been the rate and volume of clicks that were played in alternate ears in order to provoke a response from Pam’s brainstem. Some people have argued that the clicks were loud enough to drown out any other noise; others have argued that the clicks, while certainly audible, were not prohibitively loud.

On this topic Woerlee draws draws first blood. (In quotations from the Journal, all citations of sources have been omitted.) On pages 7—9 he writes:

But could Reynolds have heard or perceived any sounds above the 100-decibel clicking sounds applied to her ears through the molded earphones?

This question brings us to a discussion of the parameters of these 100-decibel clicking sounds applied at a rate of 11.3 clicks per second. Indeed, 100 decibels is very loud, equivalent to an orchestra at its loudest. I have even heard of one person who listened to music through earphones at an intensity of 100 decibels. He heard absolutely nothing of what happened around him or what was said to him. Many people do just as this man: They imagine these clicking sounds are similar to loud 100-decibel music.… But is this reasonable or true?…

The duration of the BAEPs [Brainstem Auditory Evoked Potentials] induced by these clicking sounds is clearly indicated [in a technical article by the surgical team]: they last no more than 12 milliseconds.

What this all means is that at a rate of 11.3 clicks per second, a total time equal to 11.3 x 100 = 11,300 µsec = 11.3 milliseconds per second was occupied by these clicking sounds. This means that for each second, only 11.3/1000 = 0.0113 second, or a little more than one 100th of each second was occupied by these clicking sounds.…

[Taking into account the brainstem’s processing time] these clicking sounds occupied at most only 12.46% of her hearing and brainstem processing capacity. This duration left her with more than sufficient time and neural capacity to perceive other sounds.…

The clicking sounds were administered to only one ear, with a masking sound in the opposing ear. Such a masking sound consists of white noise.… The masking noise consisted of continuous white sound in the other earplug at a level of 40 decibels.

Normal human speech at a distance of one to two meters has a loudness level of 60—70 decibels, and people typically listen to music at levels of 70—85 decibels. Consequently, neither the clicking sounds with the parameters described above nor the continuous white sound at a 40-decibel level preclude hearing with bone or air conduction.

This is very useful information, which goes a long way toward clarifying the terms of the debate. It seems clear that the clicks, though undoubtedly loud, were also of such incredibly brief duration that even 11 clicks per second did not take up more than a fraction of a second, leaving plenty of time for Pam Reynolds to receive auditory impressions.

In his extended reply, Carter quotes some 2007 remarks made by Michael Sabom, the original investigator of the Pam Reynolds case. Sabom wrote:

Stephen Cordova, Neuroscience Manager at the Barrow Neurological Institute, who was the intraoperative technologist responsible for inserting small molded speakers into Spetzler’s patients in the early 1990s when Reynolds’ surgery was performed, told me that after the speakers were molded into each external auditory canal, they were further affixed with “mounds of tape and gauze to seal securely the ear piece into the ear canal.” This “tape and gauze” would “cover the whole ear pinnae” making it extremely unlikely that Reynolds could have physically overheard operating room conversation one hour and twenty minutes after anesthesia had been induced. (p. 46)

Carter also notes, “In her testimony Reynolds neither mentioned hearing loud clicks nor struggling to hear through them.”

Finally, Carter quotes from Stephen Cordova himself. Cordova points out that as the “lead technologist back then” he is “most familiar with the technical parameters that were used,” adding that he was monitoring a case in the next operating room while a colleague monitored Pam Reynolds. He writes:

The auditory stimuli in the ipsi ear was a broad-based frequency spectrum click… We stimulated at a rate of 11.3/second with a pulse duration of 100 µs. The contralateral ear was masked with 40–60 decibel white noise. We used Hal-hen brand earpieces (probably size 5) to introduce the stimuli, which was generated by a Nicolet brand T-300 audio generator. We then used vi-drape sticky “glue” on the inner area of the pinnae of the ear, before sealing up the system with gauze and micropore tape.

I know how loud we played the music in those operating rooms… and I know the individual team members and how loud their voices are. I would be surprised if a repeated experiment with the exact parameters allowed a person to hear through the stimuli. Of course none of this information is a scientific argument for the fact that she did or did not hear: what is need[ed] is an experiment. (p. 47) 

Carter adds that Cordova has  “offered to reenact the clicking with test subjects, using the exact same parameters,” and invites Woerlee to participate. Carter says that “the proposed experiment is the only way to definitively settle the issue of whether or not Reynolds could have heard conversation and music via normal channels.”

In his rejoinder, Woerlee does not make reference to the invitation. Personally I’m doubtful that even this experiment, if conducted, would settle things. We can never reproduce exactly how close-fitting Pam Reynolds’ earplugs might have been, or the exact volume level of conversation and other noise during the long-ago surgical procedure. It could always be argued that one of Reynolds’ earplugs had slipped out a little or wasn’t as well fitted as it might have been, or that the conversation and music were a little louder than people recall, etc.

Naturally, the Journal debate deals with much more than just the clicking and masking sounds in Pam’s ears. There is the whole question of whether a person who has been anesthetized would be able to consciously hear anything at all, even if the signals reached her brain. As Woerlee concedes his rejoinder, “Chris Carter was correct when he stated that the BAER is a measure of only the response of the brainstem to the auditory stimuli applied to the ears. Conscious perception occurs only when these stimuli register in the cortical regions of the brain concerned with secondary processes of hearing.” (p. 57) He argues that Pam could have been conscious during parts of the procedure, that such anesthetic awareness is rare but well-documented, and that some cases of anesthetic awareness have qualities similar to Pam’s NDE. Carter’s argument is that anesthetic awareness often involves pain, panic, and other negative qualities absent from Pam’s experience, that few cases of anesthetic awareness have visual components (as Pam's did), and that an experienced team of physicians closely monitoring Pam’s neurological activity and other vital signs are unlikely to have allowed her to regain consciousness even intermittently.

I found the whole discussion very interesting, and I suggest that those with a serious interest in NDEs invest a couple of sawbucks in this issue of JNDS. Just don’t expect a definitive resolution.

Regardless of what Pam Reynolds could or could not hear, it’s safe to say that we, at least, have not heard the last of this controversy.

May 06, 2012 in Afterlife, NDEs, Skeptics | Permalink | Comments (108)

Shreds from the whole piece

Recently two books came out dealing with a similar subject–a series of plays attributed to William Shakespeare that are now seen as inauthentic for one reason or another. The books are The Apocryphal William Shakespeare, by Sabrina Feldman, and North of Shakespeare, by Dennis McCarthy. Though the authors have very different styles and take very different approaches to their subject matter, they both come up with a similar solution to the problem posed by these plays. I find their thesis fascinating and highly plausible. In this rather long post I’ll try to sketch it in, making due allowance for the complexity of the subject.

To understand this controversy, it’s necessary to know something about the publication of plays attributed to William Shakespeare prior to the 1623 appearance of the First Folio. The First Folio stands as the first complete, or nearly complete, collection, but for years prior to its publication, plays attributed to Shakespeare had appeared in quarto versions. A quarto was a cheap publication, essentially a pamphlet, corresponding roughly to a magazine or supermarket paperback book today. The First Folio was aimed at a wealthy, sophisticated readership; the book was hugely expensive, far out of reach of most people. Quartos, on the other hand, were inexpensive, disposable products that the average literate person could afford.

There were three sorts of quartos attributed to William Shakespeare prior to the First Folio:

  1. So-called “good quartos.” These are versions of Shakespeare’s plays that are substantially the same as the Folio versions. There are 8 good quartos.
  2. So-called “bad quartos.” These are versions of Shakespeare’s plays that are noticeably inferior to the Folio versions. They are typically shorter, lacking key scenes, and featuring compressed and degraded dialogue. There are 12 bad quartos.
  3. So-called “Shakespeare apocrypha.” These are plays attributed to “William Shakespeare,” or to “W. Sh.” or “W.S.,” which have no parallels in the First Folio and are not considered to be authentically Shakespearean works. Some of these plays were published in later editions of the Folio (the Second Folio, Third Folio, etc.). Even so, they are generally dismissed from the canon today because their style, themes, and overall quality make them unacceptable as products of Shakespeare’s distinctive genius. The so-called apocrypha include such obscure works as The London Prodigal, A Yorkshire Tragedy, and Locrine. There are 11 quartos in this category, more or less (the contemporary attribution of authorship to some titles is disputed).

Now, what we have here is a rather unusual situation. We have two bodies of work both attributed to the same author. One body of work–the collection of plays that constitutes the First Folio–consists of acknowledged masterpieces of English literature. The other body of work–the bad quartos and apocrypha–consists of plays that scarcely rise above the level of hackwork.

This odd situation does not pertain to other authors of the same era. We are not faced with a collection of bad quartos and apocrypha attributed to Ben Jonson, Thomas Middleton, or other popular playwrights. Only in Shakespeare’s case do we face the dilemma of deciding between good and bad versions of the same play, or between authentic and inauthentic contributions to the author's oeuvre.

How to account for this state of affairs? The standard response goes as follows. The bad quartos were pirated editions produced by unscrupulous actors or by thieving audience members. If it was the actors, they retained portions of the script and filled in gaps from memory. If it was an audience member, he was taking down the play in shorthand as it was performed. In either case, the printer and publisher must have known they were putting out a bootleg edition that was not authorized by the author or by whoever actually owned the playscript.

The apocryphal quartos, on the other hand, were plays written by some less successful, less popular playwright than Shakespeare. The printers and publishers of those quartos simply put Shakespeare’s name (or initials) on the title page for its commercial value. They believe that a quarto published under the name of “William Shakespeare”–or even under the initials “W.S.”–would sell better than one published under the real author’s name.

So what the conventional view amounts to is a conspiracy–or more exactly, a whole series of conspiracies–among actors who were betraying their acting companies for cash, auditors who took down the dialogue in shorthand, and unscrupulous publishers and printers who put out pirated editions of some plays and deliberately misattributed the authorship of others. And all these conspiracies continued for years, while William Shakespeare himself never objected, never fought back, never had the offending quartos removed from circulation, and while the authors whose plays had been unjustly credited to Shakespeare never voiced a peep of protest. The printers and publishers, despite their criminal practices, never suffered any penalty for these bad and apocryphal quartos. Indeed, they must have found the whole business quite profitable, while apparently Shakespeare himself, though known as a skinflint who pursued his debtors through the courts for repayment of trivial sums, was unconcerned with this substantial loss of income.

And all of these shenanigans were carried out at the expense of just one playwright, William Shakespeare, and never at the expense of any others.

Now, orthodox scholars often criticize those who are skeptical of Shakespeare’s authorship of the plays attributed to him on two grounds: first, that these anti-Stratfordian theories are nothing but conspiracy theories, which are inherently implausible; and second, that our best textual evidence is the title pages of the published works themselves, which clearly credit the works to William Shakespeare.

But note: the orthodox position is vulnerable to exactly the same two lines of attack. It too assumes a conspiracy–in fact, many separate conspiracies–whose purpose was to muddle the authorship of the works. It also assumes that the title pages of the published works are not reliable, since it rejects the prima facie evidence of the title pages of the apocryphal works.

In other words, both sides advance the idea of a conspiracy that uniquely revolved around William Shakespeare, and both sides question the accuracy of the title pages. Of course, the two sides differ in the specifics of which title pages they question and why, and what kind of conspiracy was perpetrated and by whom. But neither side can maintain its position without assuming some kind of conspiracy and some degree of inaccuracy–in fact, dishonesty–in the title pages.

Is there a way out of this conundrum? Feldman and McCarthy, arguing in separate books with different styles and emphases, say there is. At the risk of oversimplifying a complicated thesis, I’ll summarize this alternative approach below. Where possible, I’ll include quotes from contemporary (typically veiled and satirical) references to Shakespeare or from remembrances offered within the lifetime of some who knew him.

Let’s say that William Shakespeare of Stratford was talented and ambitious young man, educated only at the grammar school level, but with a natural wit, a sense of showmanship, and the ability to produce entertaining rhymes extemporaneously. (“When he killed a calf he would do it in a high style, and make a speech.") Finding Stratford too confining, he left town, deserting his wife and child, and toured the countryside as a maker of morality plays and a puppeteer. (“[He] can serve to make a pretty speech, for [he] was a country author, passing at a moral, for twas [he] that penned the Moral of Man’s Wit, the Dialogue of Dives, and for seven years space was absolute interpreter to the puppets.”)

After several years, he had made something of a name for himself as a smalltime impresario. The next logical step was to move to London and get involved in the theater. He did some acting, but also worked as a play broker, acquiring plays from other writers. Some of these were old plays no longer in fashion, plays originally written by an aristocrat for court performances in those days when the public theater was still in its infancy. (“At first he made low shifts, would pick and glean,/ Buy the reversion of old plays …”)

These plays were long, complex, rather weighty and intellectual affairs treating of the problems of the high and mighty. Shakespeare saw commercial potential in them but knew that his unsophisticated audience would not sit still–or more accurately, stand still, since the groundlings had to stand throughout a performance–for a long, challenging production. He set to work doctoring the dramas, cutting out some of the lengthy speeches and slower scenes, simplifying the dialogue, adding elements of broad comedy and bombast–in short, popularizing these intellectually serious productions. He may have done this himself, or he may have hired writers to make the kinds of changes he required. In any event, the finished product was a commercially viable play bearing his unique stamp.

The plays were successful, and since he took a cut of the profits, he began to grow rich. Some writers were unhappy with his success, aware that he was taking credit for work that was not originally his own, and they were particularly upset by his practice of padding out some of the plays with plagiarized passages from their own works. They found him arrogant, dishonest, knavish. (“There is an upstart crow, beautified with our feathers [i.e., a plagiarist], that with his tiger’s heart wrapped in a player’s hide supposes he is as well able to bombast out a blank verse as the best of you; and, being an absolute Johannes Factotum [jack of all trades], is in his own conceit the only Shake-scene in a country.”) They mocked him as a country bumpkin who knew little Latin and pleased the unintelligent by dumbing down the intellectually demanding plays he had obtained. (“Few of the university pen plays well, they smell too much of that writer Ovid, and that writer Metamorphosis, and talk too much of Proserpina and Jupiter. Why, here's our fellow Shakespeare puts them all down …”)

But Shakespeare didn’t care. He had found a way to succeed in the big city, to become a major name in the burgeoning theater industry. When printers asked for permission to publish his works, he agreed–and naturally they put his name on the title page. There was no conspiracy; though the plays were originally written by someone else, they had been revised and “improved” by Shakespeare himself or by hired hands acting in his stead, and as far as he or anyone else was concerned, they were his work. And of course he never objected to the publication of these quartos; quite the opposite–he agreed to it and profited from it, just as he profited from nearly everything he did.

Eventually he retired in Stratford, a wealthy man famed for his business acumen, his bravado, and his country wit. Some years after his death, those who knew the truth of the matter and who wanted to preserve the best of the plays in their original form–the plays as untouched by Shakespeare–set about compiling the First Folio. They obtained, wherever possible, the actual manuscripts Shakespeare had purchased, and even advertised this fact on the title page of the Folio itself (“Mr. William Shakespeare’s Comedies, Histories & Tragedies, Published according to the True Original Copies”) and in the front matter (“The Works of William Shakespeare, containing all his Comedies, Histories, and Truly set forth, according to their first Original”). Naturally, they discarded the apocryphal plays, which they knew had been written by others and had no connection to the masterpieces they were seeking to preserve. If they could not find the manuscript of a particular play in its original undoctored form but wished to preserve it anyway, they had no choice but to preserve the adulterated version, as was probably the case with Titus Andronicus, The Merchant of Venice, Timon of Athens, Macbeth, and others. They continued to attribute the plays to William Shakespeare in order to protect the privacy of the original aristocratic author, and perhaps for complicated political reasons. They did put in some clues to the actual authorship of the works, but they could not be too open about it.

If something like this were the case, it would rather neatly answer a number of questions. It would explain how and why the bad and apocryphal quartos came to be published, and why no one ever complained about their publication. It would explain why Shakespeare’s contemporaries ridiculed him as a hack, a plagiarist, and a yokel of limited education and talent, when quite plainly none of these things was true of the original author. It would explain how William Shakespeare became, in effect, the front man for an aristocrat who either would not or could not publish under his real name. It would validate the title pages of all the quartos–good, bad, and apocryphal–and relieve us of the need to hypothesize a complicated series of conspiracies among the printers. The only remaining conspiracy theory would involve the original author’s need to maintain his secrecy, and the desire of his friends to keep his secret after he was dead.

I am not saying that the above description accurately summarizes either Feldman’s or McCarthy’s viewpoint. Each writer has her or his particular take on the details. McCarthy, for instance, does not seem to think that there was any conspiracy involved even in the publication of the First Folio, though I am at a loss to understand his thinking here. But I’m not trying to get bogged down in details. What’s fascinating to me is the possibility of a new way of looking at William Shakespeare’s London career–an approach that gives him credit as a successful actor, play broker, stage producer, and adapter of difficult material–a man of natural wit, high ambition, and a certain ruthless willingness to use other people for his own ends. All of this is quite in keeping with the portrait of Shakespeare that emerges from those who knew him, remembered him, and satirized him.

It also leaves room for the mysterious figure behind the scenes–the genuine author of the Shakespearean canon, whose works were written to be enjoyed as court entertainments or as poetry, and which have come down to us very often in an altered, simplified, popularized form.

For those who are interested, I recommend both The Apocryphal William Shakespeare, by Sabrina Feldman, and North of Shakespeare, by Dennis McCarthy, for more information on this intriguing new hypothesis. Feldman’s approach is more cautious and scholarly; she takes far more time to amass her evidence before drawing any conclusions; and she does not insist that her conclusions are correct. McCarthy’s book is a quicker read, setting out its conclusions more starkly, and a good deal of it is devoted to his claim that the aristocratic author behind the works was actually Thomas North, the famed translator of Plutarch’s Lives. For the moment, I’m more interested in nailing down the career of the Stratford man than in considering yet another claimant to the authorship crown.

If you’re going to read just one of these two books, I would read The Apocryphal William Shakespeare. But both books are very much worthwhile. Even if you have no interest in the authorship controversy, you may well find them provocative. At the very least, you’ll learn a lot about Elizabethan theatrical and printing practices, and about the thorny questions that still bedevil admirers of the Bard.

I’ll give the last word to Ben Jonson, whose poem “On Poet Ape” is often taken to be a shot at William Shakespeare. Does his scathing critique sound applicable to the original author of Hamlet and King Lear, or to someone who appropriated and adulterated those works?

On Poet Ape

Ben Jonson, 1616

Poor Poet Ape*, that would be thought our chief,**
Whose works are e’en the frippery*** of wit,
From Brokage**** is become so bold a thief
As we, the robbed, leave rage and pity it.
At first he made low shifts, would pick and glean,
Buy the reversion of old plays,***** now grown
To a little wealth, and credit on the scene,
He takes up all, makes each man’s wit his own,+
And told of this, he slights it.++ Tut, such crimes
The sluggish, gaping auditor devours;+++
He marks not whose ‘twas first, and aftertimes
May judge it to be his, as well as ours.
Fool! as if half-eyes will not know a fleece
From locks of wool, or shreds from the whole piece.++++

*Poet Ape = poet imitator, also poet-actor (ape = actor)

**That would be thought our chief = that would be regarded as the best poet of the age

***Frippery = used apparel; recycled garments

****Brokage = play brokering

*****Buy the reversion of old plays = purchase the rights to old plays

+Makes each man’s wit his own = takes credit for others’ work

++Told of this, he slights it = doesn’t care that he’s stealing credit

+++The sluggish, gaping auditor devours = the casual playgoer doesn’t notice

++++Shreds from the whole piece = mere fragments retained in popular editions vs. the original, uncut masterworks

May 01, 2012 in Shakespeare | Permalink | Comments (29)

There's no I in team

A couple more thoughts on Matthew Hutson's comments on "magical thinking," which were the subject of my last post. 

The tone of Hutson's piece suggests that people who believe there is someone "up there" looking out for them are fooling themselves in order to feel more important. They want to believe they are special, that their life is a mission, and that they are meant to do something important. It's an ego boost. 

My own perspective is very different. From what I've experienced, the belief that you have a guardian angel or a "spirit team" on your side engenders a certain humility and gratitude. It's not that you're special, because, after all, you assume that everyone else has a spirit team too. You may feel pleased that you're a little more in touch with your team than you used to be, or than some other people are, but that's about as much of an ego boost as you get. 

When things go right for you, you're less inclined to take the credit and more inclined to be grateful to your team for smoothing your path. "Thanks, guys," is a likely reaction. 

If things don't go so smoothly, or you're not sure what to do, you generally "get in touch" with your team through meditation, prayer, guided imagery, or what-have-you. Often an unexpected and viable solution will come to you in this altered state. The ability to relax and hand over your problems to "someone else" can be enormously helpful in relieving stress and anxiety. Again, if you get the answers you need, you don't feel personally responsible; you're indebted to your team. 

On the other hand, if you believe there's no one looking out for you and you're on your own, you tend to develop a much more ego-centered attitude, if only in self-defense. This is natural. You're a stranger and afraid in a world you never made, so you'd better have the biggest, baddest ego on the block. Otherwise how can you protect yourself in a dangerous and uncaring world? No one has your back, so you have to be tough, aggressive, vigilant, and above all, better than anyone else (however you define "better" in your particular social circle - smarter, more attractive, more talented, etc.). 

When things go right, you not only take the credit, you demand it. Like a small child you insist, "I did it! Look at me!" But no one ever does give you all the credit you feel you deserve, so you are perpetually dissatisfied. 

If things go wrong, you have two options: You can blame yourself and begin a dark spiral of self-accusation, anger, and depression; or you can blame this rotten world and all the idiots and lying bastards who screwed you over. 

Now, strictly from a psychological standpoint, which mindset seems healthier? Which is more likely to lead to happiness, contentment, and an appropriate balance of humility and pride? Which is more likely to lead to fear, anger, frustration, stress, anxiety, and dramatic mood swings that take you from self-aggrandizement one day to self-disgust the next? 

Studies have shown that regular churchgoers enjoy, on average, a more optimistic mood, lower blood pressure, greater longevity, a healthier old age, and other benefits when compared with non-churchgoers. Some experts speculate that the habit of socializing with like-minded people explains these results. Maybe. But another possible factor is that churchgoers believe that someone "up there" is watching over them, guiding them, and offering solutions to their problems. 

Hutson disparages this viewpoint as "magical thinking." Evidently he is sure there is no spiritual realm and therefore no possibility that anyone is actually watching over you. Let's say he's right. Let's say that, in fact, all the people who believe they have guardian angels, a spirit team, or saints or ancestors or a loving Savior looking out for them, and who believe they can in some way establish contact with these beings from time to time, are hopelessly deluded. 

Even so, if the actual results of this belief system are positive, what difference does it make? If you can come up with solutions to your problems by communing with an imaginary spirit guide, and if those solutions work, wouldn't you be foolish not to do it? If you can banish or minimize stress, fear, anxiety, and other negative emotions by convincing yourself that higher powers are on your side, then why not believe it? And if such beliefs possibly contribute to the positive health effects associated with churchgoing, even better. 

Why stigmatize a belief system and imply that people are silly or even a little bit crazy if they subscribe to it, when it has all these benefits? If a pharmaceutical company developed a pill that would help people solve intractable problems without strain, reduce stress, make them more even-tempered, engender optimism, lower blood pressure, lengthen their lives, and improve their quality of life into old age, wouldn't everyone be encouraged to take it? 

I'm sure there's a downside to belief in supernatural assistance. Any idea can be carried too far or can be misused and abused by people with psychological problems or an antisocial agenda. But for most of us, a belief that "somebody up there likes me" seems to carry a boatload of pluses and few, if any, minuses. Maybe we should paraphrase Patrick Henry and tell the experts, "If this be magic - make the most of it." 

April 25, 2012 in Personal thoughts | Permalink | Comments (104)

Pep talk

I came across a Salon article about people who have lucky or miraculous escapes from disaster and who, quite often, read a larger existential meaning into their survival. The author, Matthew Hutson, has a background in cognitive science and the article is excerpted from a new book of his that's critical of "magical thinking," so naturally he has no patience with this attitude. Here's his snarky conclusion:

You want to believe that all those flukes of luck leading to where you are were somehow meant for you. Customized kismet means someone’s got your back. It also means that those events that happened for a reason may be building up to some future purpose. It gives the entire story of your life both continuity and a destination, something to strive for. You were put here for a reason, you matter, and you’re on a mission. Everything before now was to prepare you for your calling! The universe is counting on you! Now hop to it!!!

Sometimes it’s fun to pretend.

Let's leave aside the fact that Hutson can't possibly know whether or not there is a larger meaning to these (or any) events, or if someone up there has or has not "got your back." He may say he's being scientific, but really he's operating on the basis of unstated materialist assumptions, which he holds, evidently, as an article of faith.

Leave aside also the fact that many of the most enlightened figures in history have said quite plainly that there is a higher purpose and meaning to life, and that the great error of most people is to deny it or not even to look for it. Whole civilizations and cultures have been built on these teachings, and most art, at least prior to the 20th century, reflects this worldview. 

But forget all that. Here's what struck me. Since Hutson characterizes all the statements in the first paragraph as merely pretending, he presumably believes that none of them is true. What is true, we are left to conclude, is the exact opposite. So if we don't want to pretend, but instead want to face reality like mature adults, we should believe something like this:

None of the key developments in your life was somehow meant for you. No one is looking out for you. No events in your past happened for a reason, and they aren't building up to any future purpose. The story of your life has no continuity and no destination - heck, it's not even a story - and there is nothing to strive for. You were not put here for a reason, you don't matter, and you're deluded if you think you have a "mission" in life. Face facts! You have no calling! The universe couldn't care less about you! Just give up!!!

Inspiring, isn't it? And materialists wonder why people find their philosophy unfulfilling. 

April 21, 2012 in Personal thoughts | Permalink | Comments (46)

Link fest

Kopimism, a "religion" for people who like to steal copyrighted material, is already a hit in Sweden. Now it's coming to the USA! 

Here's an interesting account of one bereaved mom's visit to the Afterlife Communication Conference in Phoenix. She came away moved by some of the events and amused by some of the offbeat people she encountered. 

Psi research is often criticized for lack of reproducibility. But even mainstream science suffers from difficulty in replicating its findings. One study in the field of cancer science found that peer-reviewed experimental results could not be reproduced in 47 out of 53 cases. (!) From the article: 

Part way through his project to reproduce promising studies, Begley met for breakfast at a cancer conference with the lead scientist of one of the problematic studies.

"We went through the paper line by line, figure by figure," said Begley. "I explained that we re-did their experiment 50 times and never got their result. He said they'd done it six times and got this result once, but put it in the paper because it made the best story. It's very disillusioning."

Sounds like a file-drawer effect to me. I thought that wasn't supposed to happen in "real" science. 

I'm enjoying Sabrina Feldman's book The Apocryphal William Shakespeare, which explores a collection of obscure plays that were credited to Shakespeare (or to "W.S.") during the 16th and 17th centuries, but which are generally dismissed today. The book advances a new authorship theory, but its scholarly treatment of this neglected body of work should also appeal to Shakespeare buffs with no particular interest in the authorship controversy. It's available in both print and Kindle editions. 

My friend and fellow author J. Carson Black's Darkness on the Edge of Town has been optioned by Winkler Films as a possible TV series. The Kindle edition of Darkness is currently selling for only 99 cents. It's a great read, and at that price it's such a steal that even a Kopimist might pay for it. 

April 21, 2012 in Afterlife, Books, Personal thoughts, Web/Tech | Permalink | Comments (0)

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