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What Becomes Of The Soul After Death - The Divine Life …

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Journey to the Center of the Mind - TV Tropes
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The question of making the sale of these commodities a more or less exclusive privilege, must be answered differently, according to the purposes to which the restriction is intended to be subservient. All places of public resort require the restraint of a police, and places of this kind peculiarly, because offences against society are especially apt to originate there. It is, therefore, fit to confine the power of selling these commodities (at least for consumption on the spot) to persons of known or vouched-for respectability of conduct; to make such regulations respecting hours of opening and closing as may be requisite for public surveillance, and to withdraw the license if breaches of the peace repeatedly take place through the connivance or incapacity of the keeper of the house, or if it becomes a rendezvous for concocting and preparing offences against the law Any further restriction I do not conceive to be, in principle, justifiable. The limitation in number, for instance, of beer and spirit-houses, for the express purpose of rendering them more difficult of access, and diminishing the occasions of temptation, not only exposes all to an inconvenience because there are some by whom the facility would be abused, but is suited only to a state of society in which the laboring classes are avowedly treated as children or savages, and placed under an education of restraint, to fit them for future admission to the privileges of freedom. This is not the principle on which the laboring classes are professedly governed in any free country; and no person who sets due value on freedom will give his adhesion to their being so governed, unless after all efforts have been exhausted to educate them for freedom and govern them as freemen, and it has been definitively proved that they can only be governed as children. The bare statement of the alternative shows the absurdity of supposing that such efforts have been made in any case which needs be considered here. It is only because the institutions of this country are a mass of inconsistencies, that things find admittance into our practice which belong to the system of despotic, or what is called paternal, government, while the general freedom of our institutions precludes the exercise of the amount of control necessary to render the restraint of any real efficacy as a moral education.

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Aug 22, 2013 · One Reply to “Plato’s Cave , the line, the four stages and justice”
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One patient that testified at Naessens's trial was Roland Caty. Caty developed a form of prostate cancer that is almost invariably fatal. Caty was working in Africa, building a university. The orthodox treatment his doctors prescribed for him was removing all his genitalia, for starters. Caty was understandably not too keen on such a treatment, and refused to go through with it. His doctors told him that he was "crazy" and would be dead in three months. Caty heard of Naessens's 714X treatment. He visited Naessens's lab, got a bottle of 714X, learned how to inject himself in a few hours, and went back to work in Africa, injecting himself with 714X. He quickly and completely recovered, which is considered impossible in the halls of orthodoxy. More than a decade after he was cured, he testified at Naessens's trial. Bizarrely, he was called to the stand by the prosecution, in order to show what a crime Naessens's treatment was.Jacques Viens was only 39 years old when he developed stomach cancer. Nearly his entire stomach was surgically removed. It did not work, the cancer had infected his lymph nodes, and Viens went home to die. On his deathbed he heard of 714X treatment, and was secretly given it by a member of the medical establishment, whose name he refused the reveal, because of the repercussions that he knew would be visited on him/her. A few months later, Viens had recovered to the point where he went hunting. He returned to work, fully recovered.In 1981, Gary Diamond, who lived in California during the 1989 trial, was diagnosed with Hodgkin's Disease. His doctors recommended chemotherapy and radiation, to which Diamond submitted, and his condition gradually worsened. In 1983, while he was slowly dying of Hodgkin's Disease, which the treatments he was getting did nothing to arrest, he visited Naessens's lab in Quebec. He received about 60 days of 714X injections while he completed his orthodox chemotherapy. After the 714X injections, Diamond made a quick and complete recovery.At Naessens's trial, many of his patients appeared on their own initiative to tell their stories. One was Bernard Baril, a 33-year-old Quebec-born restaurant and catering consultant. He contracted HIV while living in Paris. HIV is theoretically what causes AIDS, although many alternative practitioners will dispute that. Again, with the germ theory of disease being such a poorly understood distortion of Béchamp's work with the microzyma, as well as what the same work shows about degenerative disease, nobody should take for gospel mainstream theories on disease or its treatment. After Baril was diagnosed with HIV, he came down with cancer tumors that filled his mouth and a Kaposi's Sarcoma attacked his palate. The doctors at the Montreal General Hospital excised the Kaposi's Sarcoma, and the biopsy was classified as type IV-D, which is termed "extremely advanced." The doctors told him that treatment was pointless, and Baril refused conventional treatment and waited to die. He was going to become one more AIDS statistic.The tumor soon reappeared, and Baril's weight declined from 165 to 115 pounds. It got so bad that he was barely able to eat. On his deathbed he heard about Naessens through a friend, and began taking the 714X treatment. In a few weeks the tumor began shrinking, and within three months the lesions began disappearing. Barely holding back his tears at the press conference, Baril exclaimed, "Look at me! I now weigh 170 pounds! I feel entirely fit! Don't I look in the pink of health?" Dozens of AIDS patients had similar results with the 714X treatment by 1990.Naessens's trial demonstrates that the Canadian medical racket is not as powerful and corrupt as it is in America. They tried turning it into kangaroo court, but there was too much public outcry. There were picketers at the trial, mainly cured patients. The trial became highly visible in Quebec. In Quebec, Augustin Roy was its highest-ranking medical official, and he led the attack against Naessens. Bird aptly compared Roy to Fishbein, a "doctor" who had virtually never practiced medicine, but ruled the Quebec medical establishment with an iron fist. As patient after patient paraded to the witness stand, telling of their miraculous cures after mainstream doctors had given up on them, the prosecution's response was astonishing: none of those miracle cures were cures at all; they had all been misdiagnosed in the first place, and none of them had cancer to begin with! When Hoxsey was on trial, the prosecution made the same motion to dismiss the testimonies of an army of patients who were cured with his treatment, including President Truman’s brother.The prosecution was going for life in prison for Naessens. Just before the jury verdict was rendered, Quebec's most famous poet and songwriter, Gilles Vigneault, suddenly appeared at the trial after taking a red eye flight from France, where he had been on tour. He was coming to show his support for Naessens. In Quebec, it was as if Bruce Springsteen had showed up. Naessens was acquitted, which made headlines in Quebec. Not a peep was heard in America when that happened. I found out about Naessens because I was mail-ordering mystical material from Canada and read of the trial and book. For years, I mail ordered the book from Canada. In 1991, a mystical book company began publishing an American printing of the book, and slowly, over the years, more Americans have been finding out about the stories of Naessens, Rife, Béchamp, etc. There are other amazing aspects of Naessens's story.


Christian Reincarnation and TheWay of the Nazirene Disciple

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These, indeed, are but rags and remnants of persecution, and may be thought to be not so much an indication of the wish to persecute, as an example of that very frequent infirmity of English minds, which makes them take a preposterous pleasure in the assertion of a bad principle, when they are no longer bad enough to desire to carry it really into practice. But unhappily there is no security in the state of the public mind, that the suspension of worse forms of legal persecution, which has lasted for about the space of a generation, will continue. In this age the quiet surface of routine is as often ruffled by attempts to resuscitate past evils, as to introduce new benefits. What is boasted of at the present time as the revival of religion, is always, in narrow and uncultivated minds, at least as much the revival of bigotry; and where there is the strong permanent leaven of intolerance in the feelings of a people, which at all times abides in the middle classes of this country, it needs but little to provoke them into actively persecuting those whom they have never ceased to think proper objects of persecution. For it is this — it is the opinions men entertain, and the feelings they cherish, respecting those who disown the beliefs they deem important, which makes this country not a place of mental freedom. For a long time past, the chief mischief of the legal penalties is that they strengthen the social stigma. It is that stigma which is really effective, and so effective is it, that the profession of opinions which are under the ban of society is much less common in England, than is, in many other countries, the avowal of those which incur risk of judicial punishment. In respect to all persons but those whose pecuniary circumstances make them independent of the good will of other people, opinion, on this subject, is as efficacious as law; men might as well be imprisoned, as excluded from the means of earning their bread. Those whose bread is already secured, and who desire no favors from men in power, or from bodies of men, or from the public, have nothing to fear from the open avowal of any opinions, but to be ill-thought of and ill-spoken of, and this it ought not to require a very heroic mould to enable them to bear. There is no room for any appeal in behalf of such persons. But though we do not now inflict so much evil on those who think differently from us, as it was formerly our custom to do, it may be that we do ourselves as much evil as ever by our treatment of them. Socrates was put to death, but the Socratic philosophy rose like the sun in heaven, and spread its illumination over the whole intellectual firmament. Christians were cast to the lions, but the Christian Church grew up a stately and spreading tree, overtopping the older and less vigorous growths, and stifling them by its shade. Our merely social intolerance, kills no one, roots out no opinions, but induces men to disguise them, or to abstain from any active effort for their diffusion. With us, heretical opinions do not perceptibly gain, or even lose, ground in each decade or generation; they never blaze out far and wide, but continue to smoulder in the narrow circles of thinking and studious persons among whom they originate, without ever lighting up the general affairs of mankind with either a true or a deceptive light. And thus is kept up a state of things very satisfactory to some minds, because, without the unpleasant process of fining or imprisoning anybody, it maintains all prevailing opinions outwardly undisturbed, while it does not absolutely interdict the exercise of reason by dissentients afflicted with the malady of thought. A convenient plan for having peace in the intellectual world, and keeping all things going on therein very much as they do already. But the price paid for this sort of intellectual pacification, is the sacrifice of the entire moral courage of the human mind. A state of things in which a large portion of the most active and inquiring intellects find it advisable to keep the genuine principles and grounds of their convictions within their own breasts, and attempt, in what they address to the public, to fit as much as they can of their own conclusions to premises which they have internally renounced, cannot send forth the open, fearless characters, and logical, consistent intellects who once adorned the thinking world. The sort of men who can be looked for under it, are either mere conformers to commonplace, or time-servers for truth whose arguments on all great subjects are meant for their hearers, and are not those which have convinced themselves. Those who avoid this alternative, do so by narrowing their thoughts and interest to things which can be spoken of without venturing within the region of principles, that is, to small practical matters, which would come right of themselves, if but the minds of mankind were strengthened and enlarged, and which will never be made effectually right until then; while that which would strengthen and enlarge men’s minds, free and daring speculation on the highest subjects, is abandoned.

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In the present age — which has been described as “destitute of faith, but terrified at scepticism,” — in which people feel sure, not so much that their opinions are true, as that they should not know what to do without them — the claims of an opinion to be protected from public attack are rested not so much on its truth, as on its importance to society. There are, it is alleged, certain beliefs, so useful, not to say indispensable to well-being, that it is as much the duty of governments to uphold those beliefs, as to protect any other of the interests of society. In a case of such necessity, and so directly in the line of their duty, something less than infallibility may, it is maintained, warrant, and even bind, governments, to act on their own opinion, confirmed by the general opinion of mankind. It is also often argued, and still oftener thought, that none but bad men would desire to weaken these salutary beliefs; and there can be nothing wrong, it is thought, in restraining bad men, and prohibiting what only such men would wish to practise. This mode of thinking makes the justification of restraints on discussion not a question of the truth of doctrines, but of their usefulness; and flatters itself by that means to escape the responsibility of claiming to be an infallible judge of opinions. But those who thus satisfy themselves, do not perceive that the assumption of infallibility is merely shifted from one point to another. The usefulness of an opinion is itself matter of opinion: as disputable, as open to discussion and requiring discussion as much, as the opinion itself. There is the same need of an infallible judge of opinions to decide an opinion to be noxious, as to decide it to be false, unless the opinion condemned has full opportunity of defending itself. And it will not do to say that the heretic may be allowed to maintain the utility or harmlessness of his opinion, though forbidden to maintain its truth. The truth of an opinion is part of its utility. If we would know whether or not it is desirable that a proposition should be believed, is it possible to exclude the consideration of whether or not it is true? In the opinion, not of bad men, but of the best men, no belief which is contrary to truth can be really useful: and can you prevent such men from urging that plea, when they are charged with culpability for denying some doctrine which they are told is useful, but which they believe to be false? Those who are on the side of received opinions, never fail to take all possible advantage of this plea; you do not find handling the question of utility as if it could be completely abstracted from that of truth: on the contrary, it is, above all, because their doctrine is “the truth,” that the knowledge or the belief of it is held to be so indispensable. There can be no fair discussion of the question of usefulness, when an argument so vital may be employed on one side, but not on the other. And in point of fact, when law or public feeling do not permit the truth of an opinion to be disputed, they are just as little tolerant of a denial of its usefulness. The utmost they allow is an extenuation of its absolute necessity, or of the positive guilt of rejecting it.