Cérebro: Sensacional Tema para Entender Nosso Cérebro e Grande Oportunidade para a Matrix/DNA Theory

Desde que Teilhard du Chardin escreveu sua tese sobre “uma camada de inconsciente coletivo que paira sobre o planeta Terra” (creio que o nome do livro era ” O Fenômeno Humano”, e Carl Gustav Jung publicou suas teses na mesma linha de pensamento, e desde que encontramos a formula da Matrix/DNA, tenho suspeitado e desenvolvido na medida do possível a tese de que o cérebro é um sistema também estruturado pela formula, mas não apenas o cérebro carnal. Manifestações elétricas na forma de sinapses que se formam e desaparecem a cada novo pensamento, me parecem que estão forçando se fixarem permanentemente e também na forma de sistema, o mesmo sistema da Matrix/DNA. Isto significaria que o que entendemos por mente será mais uma nova forma evolucionaria de um sistema universal que começou com o Big Bang e vem evoluindo. Mas a suspeita não para ai. Os cérebros individuais de 7 bilhões de humanos estão se comunicando a nível mental estruturando uma espécie de mente social, e…. tornando-se um novo sistema nos mesmos moldes da Matrix. Esta mente social seria a camada mental de Chardin, as nourees de outro grande pensador que me esqueço o nome agora, o inconsciente coletivo de Jung, agora se tornando algo inteligível, um sistema perceptível, com uma figura visível. nesta linha de pesquisa me deparo agora com uma volumosa pesquisa de outro autor, por duas décadas estudando os efeitos de suas aplicações de MRI, descrito no artigo com link abaixo, o qual fica aqui copiado para eu pesquisar cada detalhe, ler o livro, etc.

O autor mostra que problemas sociais produzem ativação das mesmas regiões do cérebro que são ativadas quando ocorrem dores físicas. Por exemplo a perda de um ente familiar. Isto para mim é evidência de que a mente individual esta ampliada como mente social e a mente social esta se estruturando no mesmo modelo da mente individual, a qual esta estruturada na configuração do cérebro como sistema operacional, o qual esta estruturado em cima da formula da Matrix/DNA. Então, conhecendo a formula da Matrix, podemos começar a delinear e entender essa camada do inconsciente coletivo, ou mente social. Trechos como este a seguir são verdadeiras joias para a Matrix/DNA:

The neural basis for our personal beliefs overlaps significantly with one of the regions of the brain primarily responsible for allowing other people’s beliefs to influence our own. The self is more of a superhighway for social influence than it is the impenetrable private fortress we believe it to be.

Isto vem afrontar as modernas correntes cientificas baseadas na crença de que a psicologia e comportamentos são causados pela genética e química, que o individual tem a tendência inata para adotar uma religião, uma ideologia, etc., pois isto sugere que o individual nasce limpo como as paginas em branco de um livro e é a cultura social vinda do exterior que preenche estas paginas. na logica da Matrix/DNA, tanto a genética quando a cultura social entram com 50% cada.


The Science of Why Our Brains Are Wired to Connect


“The self is more of a superhighway for social influence than it is the impenetrable private fortress we believe it to be.”

Pela visão da Matrix/DNA, isto sugere que o ^Eu^ é uma peça na formula de sistemas com seus dois terminais abertos, um se comunicando com a peça anterior e outro com a peça posterior para formar um circuito, e não que o cérebro individual, o ^Eu^,  seja um sistema completo e fechado em si mesmo.

“Without the sense of fellowship with men of like mind,” Einstein wrote, “life would have seemed to me empty.” It is perhaps unsurprising that the iconic physicist, celebrated as “the quintessential modern genius,” intuited something fundamental about the inner workings of the human mind and soul long before science itself had attempted to concretize it with empirical evidence. Now, it has: In Social: Why Our Brains Are Wired to Connect (public library), neuroscientist Matthew D. Lieberman, director of UCLA’s Social Cognitive Neuroscience lab, sets out to “get clear about ‘who we are’ as social creatures and to reveal how a more accurate understanding of our social nature can improve our lives and our society. Lieberman, who has spent the past two decades using tools like fMRI to study how the human brain responds to its social context, has found over and over again that our brains aren’t merely simplistic mechanisms that only respond to pain and pleasure, as philosopher Jeremy Bentham famously claimed, but are instead wired to connect. At the heart of his inquiry is a simple question: Why do we feel such intense agony when we lose a loved one? He argues that, far from being a design flaw in our neural architecture, our capacity for such overwhelming grief is a vital feature of our evolutionary constitution:

The research my wife and I have done over the past decade shows that this response, far from being an accident, is actually profoundly important to our survival. Our brains evolved to experience threats to our social connections in much the same way they experience physical pain. By activating the same neural circuitry that causes us to feel physical pain, our experience of social pain helps ensure the survival of our children by helping to keep them close to their parents. The neural link between social and physical pain also ensures that staying socially connected will be a lifelong need, like food and warmth. Given the fact that our brains treat social and physical pain similarly, should we as a society treat social pain differently than we do? We don’t expect someone with a broken leg to “just get over it.” And yet when it comes to the pain of social loss, this is a common response. The research that I and others have done using fMRI shows that how we experience social pain is at odds with our perception of ourselves. We intuitively believe social and physical pain are radically different kinds of experiences, yet the way our brains treat them suggests that they are more similar than we imagine.

Citing his research, Lieberman affirms the notion that there is no such thing as a nonconformist, pointing out the social construction of what we call our individual “selves” — empirical evidence for what the novelist William Gibson so eloquently termed one’s “personal micro-culture” — and observes “our socially malleable sense of self”:

The neural basis for our personal beliefs overlaps significantly with one of the regions of the brain primarily responsible for allowing other people’s beliefs to influence our own. The self is more of a superhighway for social influence than it is the impenetrable private fortress we believe it to be.

Contextualizing it in a brief evolutionary history, he argues that this osmosis of sociality and individuality is an essential aid in our evolutionary development rather than an aberrant defect in it:

Our sociality is woven into a series of bets that evolution has laid down again and again throughout mammalian history. These bets come in the form of adaptations that are selected because they promote survival and reproduction. These adaptations intensify the bonds we feel with those around us and increase our capacity to predict what is going on in the minds of others so that we can better coordinate and cooperate with them. The pain of social loss and the ways that an audience’s laughter can influence us are no accidents. To the extent that we can characterize evolution as designing our modern brains, this is what our brains were wired for: reaching out to and interacting with others. These are design features, not flaws. These social adaptations are central to making us the most successful species on earth.


The implications of this span across everything from the intimacy of our personal relationships to the intricacy of organizational management and teamwork. But rather than entrusting a single cognitive “social network” with these vital functions, our brains turn out to host many. Lieberman explains:

Just as there are multiple social networks on the Internet such as Facebook and Twitter, each with its own strengths, there are also multiple social networks in our brains, sets of brain regions that work together to promote our social well-being.

These networks each have their own strengths, and they have emerged at different points in our evolutionary history moving from vertebrates to mammals to primates to us, Homo sapiens. Additionally, these same evolutionary steps are recapitulated in the same order during childhood.

He goes on to explore three major adaptations that have made us so inextricably responsive to the social world:

  • Connection: Long before there were any primates with a neocortex, mammals split off from other vertebrates and evolved the capacity to feel social pains and pleasures, forever linking our well-being to our social connectedness. Infants embody this deep need to stay connected, but it is present through our entire lives.
  • Mindreading: Primates have developed an unparalleled ability to understand the actions and thoughts of those around them, enhancing their ability to stay connected and interact strategically. In the toddler years, forms of social thinking develop that outstrip those seen in the adults of any other species. This capacity allows humans to create groups that can implement nearly any idea and to anticipate the needs and wants of those around us, keeping our groups moving smoothly.
  • Harmonizing: The sense of self is one of the most recent evolutionary gifts we have received. Although the self may appear to be a mechanism for distinguishing us from others and perhaps accentuating our selfishness, the self actually operates as a powerful force for social cohesiveness. During the preteen and teenage years, adolescent refers to the neural adaptations that allow group beliefs and values to influence our own

The rest of Social: Why Our Brains Are Wired to Connect, which dives deeper into this trifecta of adaptations and their everyday implications, is absolutely fascinating — necessary, even. Get a teaser-taste with Liberman’s TEDxStLouis talk based on his research and the resulting book:


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