the moral sense

the seven senses

sense limitations

21 senses or more !

the silent, fragrant language of nature

"Equipped with his seven senses, man explores the universe around him
and calls the adventure Science." - Edwin P. Hubble

sense is defined as:

to grasp;

to perceive;

to understand;

to detect gnostically;

natural apprehension

good judgement;

complying with consensus;

moral perception or apprehension;

a general conscious awareness;

something sound or reasonable;

the normal ability to think or reason soundly;

an intuitive or acquired perception or ability to estimate;

to become aware of; meaning; import; significance;

a perception or feeling produced by a stimulus; sensation;

natural understanding or emotional intelligence, especially in practical matters.

perception by the sensory organs of the body; sensation; sensibility; feeling;

the faculties of sensation as means of providing physical gratification and pleasure;

recognition or perception either through the senses or through the intellect;

intellectual interpretation, as of the significance of an event or the conclusions reached by a group;

perception through the intellect; apprehension; recognition; understanding; discernment;

of or relating to the portion of the strand of double-stranded DNA that serves as a template for and is transcribed into RNA;

one of two opposite directions in which a line, surface, or volume, may be supposed to be described by the motion of a point, line, or surface;

dound perception and reasoning; correct judgement; good mental capacity; understanding; also, that which is sound, true, or reasonable; rational meaning;

Any of the faculties by which stimuli from outside or inside the body are received and felt, as the faculties of hearing, sight, smell, touch, taste, and equilibrium.

A faculty, possessed by animals, of perceiving external objects by means of impressions made upon certain organs (sensory or sense organs) of the body, or of perceiving changes in the condition of the body; as, the senses of sight, smell, hearing, taste, touch, and equilibrium.

Some philosophers have given a technical signification to these terms, which may here be stated. Sense is the mind acting in the direct cognition either of material objects or of its own mental states. In the first case it is called the outer, in the second the inner, sense. Understanding is the logical faculty, i. e., the power of apprehending under general conceptions, or the power of classifying, arranging, and making deductions. Reason is the power of apprehending those first or fundamental truths or principles which are the conditions of all real and scientific knowledge, and which control the mind in all its processes of investigation and deduction. These distinctions are given, not as established, but simply because they often occur in writers of the present day.

"All our knowledge begins with the senses, proceeds then to the understanding, and ends with reason." - Immanuel Kant

seven major sense groups:

eyes are useless when the mind is blind


"He who sees, knows;
he who sees not, knows not."

phoenix tears


"He who smells, desire;
he who smells not, desire not."

empathetic touch


"He who touches, knows;
he who touches not, desire not."

The deprivation of physical sensory contact,
is the principal root cause of violence.

"The ultimate evil on Earth is not is not war itself but aggression. Aggression is the 'mother of all wars'. That aggression has a potential foothold inside every one of us. Each time we deliberately inflict pain on another, we know we are doing evil." - Amos Oz

"The social forms and institutions of nonaggressive cultures positively reinforce acts that benefit the group as a whole while negatively reinforcing acts (and eliminating goals) that harm some members of the group. The social forms of aggressive cultures, on the other hand, reward actions that emphasize individual gain, even or especially when that gain harms others in the community." - Ruth Benedict

"Pleasure and violence have a reciprocal relationship, the presence of one inhibits the other. When the brain's pleasure circuits are 'on,' the violence circuits are 'off,' and vice versa. A pleasure-prone personality rarely displays violence or aggressive behaviors, and a violent personality has little ability to tolerate, experience, or enjoy sensuously pleasing activities.

The reciprocal relationship of pleasure and violence is highly significant because certain sensory experiences during the formative periods of development will create a neuropsychological predisposition for either violence seeking or pleasure seeking behavior later in life. Abnormal social and emotional behaviors result from 'somatosensory' deprivation, a lack of tender and loving care.

Derived from the Greek word for 'body,' the term 'somatosensory' refers to the sensations of touch and body movement which differ from the senses of seeing, hearing, smelling and tasting. The deprivation of body touch and contact are the basic causes of a number of emotional disturbances include depressive behaviors, sexual aberration, drug abuse, violence, and aggression. Not surprisingly, when high self-needs are combined with the deprivation of physical affection, the result is self-interest and high rates of narcissism.

The deprivation of body pleasure throughout life - but particularly during the formative periods of infancy, childhood, and adolescence - are very closely related to the amount of warfare and interpersonal violence a culture experiences - high self-needs coupled with high rates of self-interest and narcissism.

Another way of looking at the reciprocal relationship between violence and pleasure is to examine a society's choice of drugs as a society will support behaviors that are consistent with its values and social mores.

American society is a competitive, aggressive, and violent society. Consequently, it supports drugs that facilitate competitive, aggressive, and violent behaviors and oppose drugs that counteract such behaviors. Alcohol is well known to facilitate the expression of violent behaviors, and, although addicting and very harmful to chronic users, is acceptable to American society. Methamphetamine and engineered tobacco also belong to a competitive, aggressive, and violent society.

Marijuana, on the other hand, is an active pleasure inducing drug which enhances the pleasure of touch and actively inhibits violent aggressive behaviors. It is for this reason that marijuana is rejected in American culture.

In Western philosophical dualistic thought man is not a unitary being but is divided into two parts, body and soul.

The Greek philosophical conception of the relationship between body and soul was quite different than the Judeo-Christian concept which posited a state of war between the body and soul. Within Judeo-Christian thought the purpose of human life was to save the soul, and the body, flesh, was seen as an impediment to achieving this objective. Consequently, the flesh must be punished and deprived.

When high self-needs are combined with the deprivation of physical affection, the result is self-interest and high rates of narcissism. Cultures which are repressive of human sexuality tend to have rich pornographic art forms such as exhibitionistic dancing and pornography - a substitute for normal sexual expression.

-James W. Prescott, a neuropsychologist and health scientist administrator at the National Institute of Child Health and Human Development in Bethesda, Maryland.

great taste !


"He who tastes, knows;
he who tastes not, knows not."

NSA hearing


"He who hears, knows;
he who hears not, knows not."

do not be afraid to feel


"He who feels, desire;
he who feels not, desire not."

equilbrium system


"He who is in balance, knows;
he who is not in balance, desire not."

"Our senses are limited. We 'see' only some wavelengths of light ; we 'smell' only a range of odours; we 'hear' only a range of sounds. If we see nothing, then this does not mean that nothing is there. The extents of our senses, both quantitatively and qualitatively, are also the results of an adaptive selection process that must allocate scarce resources. We could have evolved eyes that were thousands of times more sensitive, but that ability would need to have been paid for by using resources that could have been used elsewhere. We have ended up with a package of senses that makes efficient use of the scarce resources available." - John D. Barrow

dorothy can hear !

Although human senses are limited they are truly quite magnificent.

A human with normally functioning senses can;

feel on the fingertips or face a pressure that depresses the skin a .00004 inch,

feel the weight of a bee's wing falling on the cheek from less than half an inch away,

see a small candle flame from 30 miles away on a clear, dark night,

distinguish among more than 300,000 different color variations,

smell one drop of perfume diffused through a three-room apartment,

taste .04 ounce-of table salt dissolved in 530 quarts of water,

gauge the direction of a sound's origin based on a .00003 second difference in its arrival from one ear to the other.

21 senses

21 senses or more !

The commonly held definition of a "sense" is "any system that consists of a group of sensory cell types that respond to a specific physical phenomenon and that corresponds to a particular group of regions within the brain where the signals are received and interpreted.

The commonly held human senses are as follows:

Sight: This technically is two senses given the two distinct types of receptors present, one for color (cones) and one for brightness (rods).

Taste: This is sometimes argued to be five senses by itself due to the differing types of taste receptors (sweet, salty, sour, bitter, and umami), but generally is just referred to as one sense. For those who don't know, umami receptors detect the amino acid glutamate, which is a taste generally found in meat and some artificial flavoring. The taste sense, unlike sight, is a sense based off of a chemical reaction

Touch: This has been found to be distinct from pressure, temperature, pain, and even itch sensors. Pressure: Obvious sense is obvious. ;-)

Itch: Surprisingly, this is a distinct sensor system from other touch-related senses.

Thermoception: Ability to sense heat and cold. This also is thought of as more than one sense. This is not just because of the two hot/cold receptors, but also because there is a completely different type of thermoceptor, in terms of the mechanism for detection, in the brain. These thermoceptors in the brain are used for monitoring internal body temperature.

Sound: Detecting vibrations along some medium, such as air or water that is in contact with your ear drums. Smell: Yet another of the sensors that work off of a chemical reaction. This sense combines with taste to produce flavors.

Proprioception: This sense gives you the ability to tell where your body parts are, relative to other body parts. This sense is one of the things police officers test when they pull over someone who they think is driving drunk. The "close your eyes and touch your nose" test is testing this sense. This sense is used all the time in little ways, such as when you scratch an itch on your foot, but never once look at your foot to see where your hand is relative to your foot.

Tension Sensors: These are found in such places as your muscles and allow the brain the ability to monitor muscle tension.
Nociception: In a word, pain. This was once thought to simply be the result of overloading other senses, such as "touch", but this has been found not to be the case and instead, it is its own unique sensory system. There are three distinct types of pain receptors: cutaneous (skin), somatic (bones and joints), and visceral (body organs).


Equilibrioception: The sense that allows you to keep your balance and sense body movement in terms of acceleration and directional changes. This sense also allows for perceiving gravity. The sensory system for this is found in your inner ears and is called the vestibular labyrinthine system. Anyone who's ever had this sense go out on them on occasion knows how important this is. When it's not working or malfunctioning, you literally can't tell up from down and moving from one location to another without aid is nearly impossible.

Stretch Receptors: These are found in such places as the lungs, bladder, stomach, and the gastrointestinal tract. A type of stretch receptor, that senses dilation of blood vessels, is also often involved in headaches.

Chemoreceptors: These trigger an area of the medulla in the brain that is involved in detecting blood born hormones and drugs. It also is involved in the vomiting reflex.

Thirst: This system more or less allows your body to monitor its hydration level and so your body knows when it should tell you to drink.

Hunger: This system allows your body to detect when you need to eat something.

Magentoception: This is the ability to detect magnetic fields, which is principally useful in providing a sense of direction when detecting the Earth's magnetic field. Unlike most birds, humans do not have a strong magentoception, however, experiments have demonstrated that we do tend to have some sense of magnetic fields. The mechanism for this is not completely understood; it is theorized that this has something to do with deposits of ferric iron in our noses. This would make sense if that is correct as humans who are given magnetic implants have been shown to have a much stronger magnetoception than humans without.

Time: This one is debated as no singular mechanism has been found that allows people to perceive time. However, experimental data has conclusively shown humans have a startling accurate sense of time, particularly when younger. The mechanism we use for this seems to be a distributed system involving the cerebral cortex, cerebellum, and basal ganglia. Long term time keeping seems to be monitored by the suprachiasmatic nuclei (responsible for the circadian rhythm). Short term time keeping is handled by other cell systems.

Did you know humans have the ability to ignore one or more of the sensory systems at any given time ?

the moral sense

(or having a conscience)

"There is no way of coming at a true theory of society, but by inquiring into the nature of its component individuals. To understand humanity in its combinations, it is necessary to analyze that humanity in its elementary form—for the explanation of the compound, to refer back to the simple. We quickly find that every phenomenon exhibited by an aggregation of men, originates in some quality of man himself. A little consideration shows us, for instance, that the very existence of society, implies some natural affinity in its members for such a union. It is pretty clear too, that without a certain fitness in mankind for ruling, and being ruled, government would be an impossibility. The infinitely complex organizations of commerce, have grown up under the stimulus of certain desires existing in each of us. And it is from our possession of a sentiment to which they appeal, that religious institutions have been called into existence.

This fact, that the properties of a mass are dependent upon the attributes of its component parts, we see throughout nature. Every social phenomenon must have its origin in some property of the individual. And just as the attractions and affinities which are latent in separate atoms, become visible when those atoms are approximated; so the forces that are dormant in the isolated men, are rendered active by juxtaposition with his fellows.

This consideration, though perhaps needlessly elaborated, has an important bearing on our subject. It points out the path we must pursue in our search after a true social philosophy. It suggests the idea that the moral law of society, like its other laws, originates in some attribute of the human being.

Had we no other inducement to eat than that arising from the prospect of certain advantages to be thereby obtained, it is scarcely probable that our bodies would be so well cared for as now. Or, instead of that powerful affection by which men are led to nourish and protect their offspring, did there exist merely an abstract opinion that it was proper or necessary to maintain the population of the globe, it is questionable whether the annoyance, anxiety, and expense, of providing for a posterity, would not so far exceed the anticipated good, as to involve a rapid extinction of the species. And if, in addition to these needs of the body, and of the race, all other requirements of our nature were similarly consigned to the sole care of the intellect—were knowledge, property, freedom, reputation, friends, sought only at its dictation—then would our investigations be so perpetual, our estimates so complex, our decisions so difficult, that life would be wholly occupied in the collection of evidence, and the balancing of probabilities.

Quite different, however, is the method of nature. Answering to each of the actions which it is requisite for us to perform, we find in ourselves some prompter called a desire; and the more essential the action, the more powerful is the impulse to its performance, and the more intense the gratification derived therefrom. Thus, the longings for food, for sleep, for warmth, are irresistible; and quite independent of foreseen advantages. The continuance of the race is secured by others equally strong, whose dictates are followed, not in obedience to reason, but often in defiance of it. That men are not impelled to accumulate the means of subsistence solely by a view to consequences, is proved by the existence of misers, in whom the compassion of acquirement is gratified to the neglect of the ends meant to be subserved. We find employed a like system of regulating our conduct to our fellows. That we may behave in the public sight in the most agreeable manner, we possess a compassion of praise. It is desirable that there should be a segregation of those best fitted for each other's society—hence the sentiment of friendship.

May we not then reasonably expect to find a like instrumentality employed in impelling us to that line of conduct, in the due observance of which consists what we call morality? All must admit that we are guided to our bodily welfare by instincts; that from instincts also, spring those domestic relationships by which other important objects are compassed—and that similar agencies are in many cases used to secure our indirect benefit, by regulating social behaviour. Seeing, therefore, that whenever we can readily trace our actions to their origin, we find them produced after this manner,—that upright conduct in each being necessary to the happiness of all, there exists in us an impulse towards such conduct; or, in other words, that we possess a "Moral Sense," the duty of which is to dictate rectitude in our transactions with each other; which receives gratification from honest and fair dealing; and which gives birth to the sentiment of justice.

"And so you think," says the patrician, "that the object of our rule should be 'the greatest happiness to the greatest number.'"

"Such is our opinion," answers the petitioning plebeian.

Whereupon, after some shuffling, our petitioner is forced to confess, that he has no other authority but his own feeling—that he has simply an innate perception of the fact; or, in other words, that "his moral sense tells him so."
In truth, none but those committed to a preconceived theory, can fail to recognise, on every hand, the workings of such a faculty. From early times downward there have been constant signs of its presence—signs which happily thicken as our own day is approached. The articles of Magna Charta embody its protests against oppression, and its demands for a better administration of justice. By the passage of its subtle current is that social electrolysis effected, which classes men into parties—which separates the nation into its positive and negative—its radical and conservative elements. From it, as from a root, spring our aspirations after social rectitude: it blossoms in such expression as—"Do as you would be done by," "Honesty is the best policy," "Justice before Generosity;" and its fruits are Equity, Freedom, Safety.

But how, it may be asked, can a sentiment have a perception? how can a desire give rise to a moral sense? Is there not here a confounding of intellectual intelligence with emotional intelligence? To elucidate this we must take an example; and perhaps devotedness to accumulation will afford us as good a one as any.

We find, then, that conjoined with the impulse to acquire property, there is what we call a sense of the value of property; and we find the vividness of this sense to vary with the strength of the impulse. Contrast the miser and the spendthrift. Accompanying his constant desire to heap up, the miser has a quite peculiar belief in the worth of money. The most stringent economy he thinks virtuous; and anything like the most ordinary liberality vicious; whilst of extravagance he has an absolute horror. Whatever adds to his store seems to him good: whatever takes from it, bad. And should a passing gleam of generosity lead him on some special occasion to open his purse, he is pretty sure afterwards to reproach himself with having done wrong. On the other hand, whilst the spendthrift is deficient in the instinct of acquisition, he also fails to realize the intrinsic worth of property; it does not come home to him; he has little sense of it. Hence under the influence of other feelings, he regards saving habits as mean; and holds that there is something noble in profuseness. Now it is clear that these opposite perceptions of the propriety or impropriety of certain lines of conduct, do not originate with the intellect, but with the emotional faculties. The intellect, uninfluenced by desire, would show both miser and spendthrift that their habits were unwise; whereas the intellect, influenced by desire, makes each think the other a fool, but does not enable him to see his own foolishness.

Now this law is at work universally. Every feeling is accompanied by a sense of the rightness of those actions which give it gratification—tends to generate convictions that things are good or bad, according as they bring to it pleasure or pain; and would always generate such convictions, were it unopposed. As however there is a perpetual conflict amongst the feelings—some of them being in antagonism throughout life—there results a proportionate incongruity in the beliefs—a similar conflict amongst these also—a parallel antagonism. So that it is only where a desire is very predominant, or where no adverse desire exists, that this connection between the instincts and the opinions they dictate, becomes distinctly visible.

Assuming the existence in man of such a faculty as this for prompting him to right dealings with his fellows, and assuming that it generates certain intuitions regarding those dealings, it seems reasonable enough to seek in such intuitions the elements of a moral code. Attempts to construct a code so founded have from time to time been made. Though they have failed to systematize its utterances, they have acted wisely in trying to do this. An analysis of right and wrong so made, is not indeed the profoundest and ultimate one; but, as we shall by-and-by see, it is perfectly in harmony with that in its initial principle, and coincident with it in its results.
"If," say the objectors, "this 'moral sense,' to which all these writers directly or indirectly appeal, possesses no fixity, gives no uniform response, says one thing in Europe, and another in Asia—originates different notions of duty in each age, each race, each individual, how can it afford a safe foundation for a systematic morality? What can be more absurd than to seek a definite rule of right, in the answers of so uncertain an authority?"

The force of the objection above set forth may be fully admitted, without in any degree invalidating the theory. Notwithstanding appearances to the contrary, it is still possible to construct upon this basis, a purely synthetic morality proof against all such criticism.

The error pointed out is not one of doctrine, but of application. Those who committed it did not start from a wrong principle, but rather missed the right way from that principle to the sought for conclusions. Confounding the functions of feeling and reason, they required a sentiment to do that, which should have been left to the intellect. They were right in believing that there exists some governing instinct generating in us an approval of certain actions we call good, and a repugnance to certain others we call bad. But they were not right in assuming such instinct to be capable of intuitively solving every ethical problem submitted to it. To suppose this, was to suppose that moral sense could supply the place of logic.
On reviewing the claims of the Moral Sense doctrine, it appears that there is à priori reason for expecting the first principle of social morality to originate in some feeling, power, or faculty of the individual. Quite in harmony with this belief, is the inference that as desire is found to be the incentive to action where motives are readily analyzable, it is probably the universal incentive; and that the conduct we call moral is determined by it as well as other conduct. Moreover we find that even the great maxim of the expediency philosophy presupposes some tendency in man towards right relationship with his fellow, and some correlative perception of what that right relationship consists in. There are sundry phenomena of social life, both past and present, that well illustrate the influence of this supposed moral sense, and which are not readily explicable upon any other hypothesis. Assuming the existence of such a faculty, there appears reason to think that its monitions afford a proper basis for a systematic morality; and to the demurrer that their variability unfits them for this purpose, it is replied that, to say the least, the foundations of all other systems are equally open to the same objection. Finally, however, we discover that this difficulty is apparent only, and not real: for that whilst the decisions of this moral sense upon the complex cases referred to it are inaccurate and often contradictory, it may still be capable of generating a true fundamental intuition, which can be logically unfolded into a scientific morality." - Herbert Spencer

The silent, fragrant language of nature

The truth is found in the simple and intricate messages of smell.

I smelled the wind today.

What precisely it smelled like I can not say. Only that there was a hint of spicy pine and the rich scent of wet earth. There were other smells, more complex smells, but I found my nose was not up to the task of identifying what they might be.

I have been thinking about smells because I have never truly noticed them before. I live in a house in the country, far beyond the limits of the city and nestled along the shores of Lake Superior. The area around me is heavily wooded with a winding dirt road that cuts a clearing through the cedars, spruces and birches. The dark recess of the forest, just beyond the ditch that lines the side of the road, is a hub of continuous activity. The light, playful sounds of the many birds and squirrels, and the heavier cracks and thumps of deer and other large animals as they go about their day, are constant. Numerous small streams trickle from within these hidden areas and run laughing through culverts under the road to the waiting lake. In the summer, the floor of the forest fascinates me with the soft moss and beautiful, delicate flowers that carpet the ground beneath the towering trees. In the winter, I compassion the way the snow lies heavily on the boughs of the evergreens and the quiet the deep cold brings.

On a walk early one morning, while I was admiring the melting snow and enjoying the warmth of the sun on my back, that it hit me.

The wind had a smell!

Not just a smell, but every scent from every item in the vast wilderness around me was carried by the wind.I was stunned, and although I had not been aware of it before, I understood perfectly that these scents contained a message.

If you and I should wish to communicate, we would use words and hand gestures to make our message understood. But animals have no such ability and must rely on the messages of scent carried aloft by the wind to understand what the world around them has to say. I would like to learn, or to better understand, what these odorous reports convey.

Likely, my prehistoric ancestors once mastered the secrets locked in these scents, but that ability has been lost to me: I can understand, however, that these messages cannot be unlocked by my conscious mind.

Somehow, I know that they can only be translated by the subconscious instincts within me.

I imagine that the language of scent can be both simple and complex.

At one time it can be a basic message of a dangerous predator nearby, and, at another time, it can be a message of surprising intricacy. Who can say precisely what the pheromone-laden musk that all animals (even humans) emit has to say? Is it simply lust, a sign to indicate a willingness to mate or is it something more? A mother seal can identify her pup from among thousands of identical-looking pups just by scent. Animals sniff their food and learn to distinguish by smell what is safe to eat and what will make them sick.

Each scent is unique. Scents cannot lie and they cannot bluff. There is no deceit or treachery in a smell; there is only the truth. Perhaps this is why humans have lost the ability to understand the language of scent. We use our language to hide, to confuse and, only rarely, to tell the truth. We clog our environment with man-made items, removing nature from every aspect of our existence. We replace the complex messages of the wind with artificial perfumes and toxic chemicals. We shun our own scents and consider the true human smell to be derelict and dirty.

People have forgotten the truth of Nature.

The truth is found in the simple and intricate messages of smell.

Smell is the silent, fragrant language of nature.

- Lynley Scott, Canadian author
exit stage left

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This website defines a new perspective with which to engage reality to which its author adheres. The author feels that the falsification of reality outside personal experience has created a populace unable to discern propaganda from reality and that this has been done purposefully by an international corporate cartel through their agents who wish to foist a corrupt version of reality on the human race. Religious intolerance occurs when any group refuses to tolerate religious practices, religious beliefs or persons due to their religious ideology. This web site marks the founding of a system of philosophy named The Truth of the Way of Life - a rational gnostic mystery religion based on reason which requires no leap of faith, accepts no tithes, has no supreme leader, no church buildings and in which each and every individual is encouraged to develop a personal relation with the Creator and Sustainer through the pursuit of the knowledge of reality in the hope of curing the spiritual corruption that has enveloped the human spirit. The tenets of The Truth of the Way of Life are spelled out in detail on this web site by the author. Violent acts against individuals due to their religious beliefs in America is considered a "hate crime."

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American social mores and values have declined precipitously over the last century as the corrupt international cartel has garnered more and more power. This power rests in the ability to deceive the populace in general through corporate media by pressing emotional buttons which have been preprogrammed into the population through prior corporate media psychological operations. The results have been the destruction of the family and the destruction of social structures that do not adhere to the corrupt international elites vision of a perfect world. Through distraction and coercion the direction of thought of the bulk of the population has been directed toward solutions proposed by the corrupt international elite that further consolidates their power and which further their purposes.

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