For the mindset of many peoples and cultures today, it is not easy to accept something just because it is hearsay or not directly experienced, precisely because we are always on the lookout for tangible proof, demonstrations that allow us to believe after having seen it with our own eyes.
Our consciousness is closely related to the five senses: sight, smell, hearing, taste, and touch, which are localized in specific areas of the cerebral cortex, according to physiology.
Every perception involving one or more of the five senses translates into awareness of what has been encountered, which thus becomes real, existent. We are sure of what we see, hear, taste, and touch. But can we really be certain that the only way of knowing is through physiological mechanisms and rationality based on what is sensibly and physically perceivable?
If other paths towards knowledge were excluded a priori, we would likely limit the openness to new scenarios and new concepts, as well as the evolution of humanity, which indeed traces a line over time, advancing more and more, and often revealing significant changes and innovations in relatively short periods.
Thus, from era to era, there emerge singular individuals capable of reaching beyond what is commonly known, through special senses—not physical but metaphysical —and, above all, thanks to a mind always open to embracing new revelations, to intuiting beyond the boundaries of rationality.
Among the greatest inventors in history is the category of scientists, proponents of sensational and significant discoveries. These individuals almost lead us to think that science, as it is ordinarily considered, is not the true science, or at least it is not perceived in its entirety. Some of them acknowledge the coexistence between science and the idea of God with no contradiction, but rather a necessary and mutual cooperation that provides humanity with answers sought arduously and in vain through other means.
Max Planck, for example, held these views, stating: “In whatever direction and however far we may see, we find nowhere a contradiction between religion and science, but rather a complete agreement precisely at the most decisive points. Religion and science do not exclude each other, as some today believe or fear, but rather complement and condition each other. And the most immediate proof of the compatibility between religion and science, even from a radically critical perspective, is the historical fact that the greatest scientists of all time, men like Kepler, Newton, and Leibniz, were deeply imbued with profound religiosity.” (1-2-3).
Undoubtedly a brilliant mind, capable of advancing boldly and surpassing established and consolidated realities, and which, through these words, reveals an openness even to the supernatural, contrary to what one might expect from a physicist. The Nobel Prize in Physics continues to be remembered, above all, for the relevance of his discoveries, which still demonstrate undeniable validity today.
A true researcher should have this kind of approach: they are called to be always curious, open to new ideas, not rejecting anything that experimentation brings, observing with a mind free from preconceptions, ready to ask new questions and to accept surprising yet seemingly inconceivable answers.
This type of research is also proposed by Archeosophy, or the “Science of Principles” and by its founder, Tommaso Palamidessi, not only theoretically through what can be learned from the doctrine but, above all, practically with experimental techniques through which anyone, if they wish, can come to know themselves with special eyes, capable of observing and probing the invisible that lies within and outside of man.
The human mind is indeed endowed with extraordinary faculties. In some individuals, these are more pronounced and evident, just like in the great scientists and inventors of all time. In all other cases, these faculties remain latent but are not nonexistent; on the contrary, they can be rediscovered, strengthened, and developed at will.
Bibliography
1.The Spirituality of Sacred Numbers, Tommaso Palamidessi, Archeosofica, p. 2.
2.Science, Philosophy, and Religion. Max Planck, Fratelli Fabbri Editori, Milan 1965, pp. 255-256.
3.Religionswissenschaft Und Naturwissenschaft. Religious Studies and Natural Sciences, Max Planck, 1937.
