Array (  => stdClass Object ( [ID] => 9243 [post_author] => 3589 [post_date] => 2014-11-01 07:47:22 [post_date_gmt] => 2014-11-01 07:47:22 [post_content] => Placebo Effect: Also called the placebo response. A remarkable phenomenon in which a placebo—a fake treatment, an inactive substance like sugar, distilled water, or saline solution—can sometimes improve a patient’s condition simply because the person has the expectation that it will be helpful. Expectation plays a potent role in the placebo effect. The more a person believes they are going to benefit from a treatment, the more likely it is that they will experience a benefit. —MedicineNet.com Skeptics of complementary therapies have often claimed that alternative modes of healing are effective only because of the placebo response and are thus shams and shouldn’t be accepted as legitimate. Recent studies, however, are suggesting much of standard medicine might also be placebo, and we need to give more weight to the validity of the placebo response. The British Medical Journal recently did an analysis of 2,500 common medical treatments which showed that only 36 percent of these procedures could be shown to be “beneficial or likely to be beneficial,” and another 46 percent had “unknown” effectiveness. This is especially sobering when compared to the placebo response which has been shown to be effective between 30 to 50 percent of the time. There are also studies suggesting that even well accepted and beneficial medical procedures may also be effective mostly because of placebo. Consider one surprising study where a widely used joint surgery was compared with a sham placebo surgery in the treatment of osteoarthritis. In this study, one group received arthroscopic joint surgery while another group was given the same anesthetic preparation, three stab wounds in the skin with a scalpel, and no other invasive procedure. Both groups showed similar levels of improvement with respect to knee pain at six months following their “surgeries,” suggesting the effectiveness of this procedure may be a placebo response. At the core of the debate with placebos is the growing understanding that our belief in what works affects the outcome of whatever treatment we’re given. Even the patients who received the “sham” knee surgery believed they would get better and did. For years, many proponents of western medicine claimed that placebo was a superstitious leftover of primitive forms of healing and that with enough rational understanding, we could excise belief from the practice of medicine. Yet the placebo response has persisted and won’t go away. Richard Kradin, M.D., in writing about the psychology of healing suggests that the placebo response is on the threshold of entering a new phase in its history, where it will be recognized as a scientifically definable natural form of healing that is rooted in the mind/body connection. More and more scientists and doctors are recognizing that biology and healing are nonlinear, complex phenomena where the mind of the patient, the expectations they have, and the meaning they give a doctor’s action plays as strong a role in healing as chemical compounds that are given or the procedures that are done. The placebo seems to be leveling the playing field of different modalities of healing and reminding us that our faith in a particular system of healing can have a tremendous impact in our own healing. So what exactly is a placebo? In recent history a placebo has been thought of as a harmless pill, medicine, or procedure that is prescribed more for the psychological benefit to the patient than for any physiological effect. Implicit in this is the assumption that psychological changes have little or no effect on actual healing in the physical body. In the day-to-day practice of medicine, sugar pills, saline solution, or even the sham surgery mentioned above may make you feel better, relieve your depression, or help you walk. These same placebos are used in medical research as a control against a new drug being tested. If the drug being tested has more success than placebo, it is thought to be proven effective. Those schooled in Western, allopathic medicine claim that witch doctors, shamans, and purveyors of most alternative therapies like acupuncturists, chiropractors and hypnotists, all deal in placebos. If we do acknowledge the power of belief in alternative therapies, then placebo may indeed play a large roll. Yet clearly, it also plays a large roll in allopathic medicine and doctors practicing arthroscopic surgery. Research has shown that the white coats and stethoscopes can produce the same placebo effect as does the placement of the acupuncture needles or the laying on of hands of the faith healer. Michael Brooks included the placebo effect in his book on the mysteries of modern science, 13 Things That Don’t Make Sense. He describes how from 1969 to 1982, diazepam, also known as Valium, was the top selling drug in the United States for use as an anti-anxiety medication. Yet in 2003, a report showed that diazepam had no effect on anxiety when it was administered without the patient’s knowledge. One half of the study group was given the drug while being told by a doctor that they were being given a powerful anti-anxiety drug. The other half was hooked up to an automatic infusion machine and given the same dose of diazepam, yet no one told them they were being given a drug. Two hours later, the first group reported significant anxiety reduction, the second group reported no change. To date diazepam is still frequently prescribed, and it is unclear how much of its effectiveness is due to placebo. A study in 1985 claimed that somewhere between 35 and 45 percent of all medical prescriptions are placebos. In 2004, a study published in the British Medical Journal determined that more than half of Israeli doctors prescribed placebos, believing them an effective treatment. Despite being so common, the use of placebos is a continuing source of disagreement in the medical profession. Some doctors believe it is unethical to deceive the patient, prescribing something that is known to be a sham. The prescribing of placebos also forces others, like the pharmacist, to be an accomplice to the deception. There are even guidelines for the language pharmacists should use when a placebo is administered. On the other side, many doctors believe it is unethical to withhold treatment that works. In many cases placebo is the only treatment doctors have found to be helpful for some patients. Is it a “sham” when it is an effective treatment? Is it a “sham” when you don’t fully understand why your procedure works? As placebo has persisted, researchers continue trying to fit it into a materialistic box. The common thinking now is that the placebo effect is “due to” chemistry, since studies have shown that changes in the chemistry in the brain with placebo are real. The classic chemistry explanation involves the use of morphine for pain control. Once a patient has experienced pain relief with morphine, a saline solution can be substituted. The patients will still experience pain relief as long as they are told the saline is morphine. From there it gets interesting. If you put naloxone into the drip instead of just saline, again without saying anything to the patient, they now start reporting feeling pain again. The explanation for this is that naloxone blocks the brain’s natural endorphins. Initially, when the saline solution was substituted, the patient’s expectation of relief was enough to start generating their own endorphins in their brain. Then, when naloxone was administered, it dampened the natural endorphins, and the patient started feeling pain again. If researchers conduct the same experiment starting with ketorolac instead of morphine, a painkiller that works with different chemistry in the brain, then the naloxone has no affect and the patients continue to feel pain relief with only the saline solution. In another twist, if the patients are told they are getting diluted morphine at the outset, then the naloxone has no effect. This is apparently because their bodies have already activated some other system in the body for pain relief. This research suggests there are many, as of yet unknown, biochemical mechanisms in the body that are enlisted for pain relief and healing. Somehow people are able to tap these processes. Researchers and writers like Brooks seem to be caught in the materialistic paradigm claiming the brain is the underlying force putting these mechanisms to use. For example, Parkinson’s patients can experience relief from tremors if they have a microchip surgically implanted in their hypothalamus. Change the settings of the electrical stimulus there, and their tremors will change. Tell the patients the settings have been changed, without doing anything, and their tremors change. Brooks states, “It’s not just about positive thinking: it’s about the chemical or electrical signals that positive thinking produce.” It is clear that placebo is not just in our imagination—there are physical correlates. Yet many researchers still shy away from recognizing the power that the mind has in these interactions. Brooks writes, “Placebo... is all in the brain—it is real,” leaving out further mention of the mind. Shouldn’t we study the amazing fact that the patient who believes she’s getting less morphine can enlist other systems in her body for pain relief when she has no conscious understanding of how her body does it? Brooks later goes on to say that it’s important to recognize the limits of placebo, that it can’t cure cancer or slow the onset of Alzheimer’s or Parkinson’s. This statement echoes a belief in materialistic medicine that certain kinds of illnesses such as genetic conditions and cancer are off limits to any mode of healing. As if to say, “Since we don’t know how to cure these diseases, you certainly can’t do it with belief or prayer!” Isn’t it possible that this limitation could be the self-fulfilling belief, or disbelief as it may be, of the doctor? Hypnosis has been documented to cure the “uncurable” genetic disease known as Fish Skin or Brocq’s disease, where the outer layer of skin forms a thick scaly surface. In one example, a hypnotist treated a young boy with this disease assuming the boy had a severe case of warts. It is commonly known that hypnosis can get rid of warts, thus the therapist confidently started treatment. After one treatment, part of the boy’s body became completely clear; the skin became pink and soft and healthy again. Yet between sessions with the boy, the hypnotherapist heard from the referring doctor that the boy suffered from Brocq’s disease rather than warts. When he saw the boy again he observed the improvement in the boy. Yet from that point onward in his treatment he had no more success, even though he didn’t tell even the boy what he now knew. It seems the therapist’s effectiveness was also diminished by what he “knew” was impossible—treating genetic diseases with hypnosis. Incidentally, there are other documented cases of highly “susceptible” patients being cured of Brocq’s disease with hypnosis. How about treating cancer? There are thousands of cases of the spontaneous remission of cancer. “Spontaneous remission” is a term used by the medical establishment, implying that the patient who recovered didn’t receive treatment or received inadequate treatment for their cancer. Is spontaneous remission a kind of placebo response? In her doctoral dissertation on spontaneous remission, Kelly Ann Turner questioned healers, physicians, and cancer survivors about their theories of what caused the cancer’s remission. Turner describes six effective “treatments” that emerged from her study. These include: deepening one’s spirituality; trusting intuition regarding health decisions; releasing negative or repressed emotions; feeling love, joy and happiness; changing one’s diet; and taking herbal/vitamin supplements. Arguably, the first four of these “treatments” involve belief and actions of consciousness and are in the realm of placebo. Similarly, skeptics would claim that taking vitamin supplements and changing diet also fall mostly into the realm of placebo. In addition Turner found three widely held theories about health among her participants. Firstly, that the underlying conditions have to change for healing. This is a departure from the materialistic model which views cancer as a thing that has to be killed and removed. An aspect of this first belief is the understanding that each patient may have a unique change that’s required for healing that might include environmental and psychological factors. The second belief is that illness indicates a blockage somewhere in the body-mind-spirit system and health is restored with unblocked movement. This ties in with the third belief that human beings have at least three aspects—spiritual, emotional/mental and physical—and that thoughts and emotions have tangible effects on the physical body. Turner’s research shows that belief was significantly important for these cancer patients, and it can have profound physical effects on other “untreatable” conditions. Belief is just as powerful in areas where allopathic medicine does not have the answers. When the doctor says, “You have one month to live,” or “There is no cure for cancer.” He is essentially using the nocebo effect, casting a powerful incantation that harms the patient rather than heals. We give the healers and doctors we interact with that kind of power. When we’re sick, we ask them to cast a spell and tell us what we will experience in the future. As a testament to personal power, many patients who experience spontaneous remission enlist their own resources to heal themselves, essentially taking back the power they gave the doctor and saying “No” to the prognosis of death or chronic illness. In indigenous cultures, the shaman often fulfills the role of the doctor, working with the beliefs of her patients to affect healing. She has the place of power in the society and uses it, with the knowledge of that power and the power of belief. They, like the doctors in white coats, are often very effective. In some ways, the indigenous beliefs are more in line with the results from the spontaneous remission study. They often exercise an awareness of spiritual and emotional dimensions, even though they may present them in different ways than Westerners do. At the same time, this is not saying that you should reject allopathic medicine and just pray every time you break your arm, or rely solely on acupuncture when you’re diagnosed with cancer. Each pathway for healing has value. The allopathic, materialistic model has been shown to work wonders for physical systems, though it may be sorely lacking in treating the mental/emotional/spiritual. Other systems, such as Chinese medicine may do a much better job enlisting the spiritual and the mental/emotional energies of the patient. Daniel Moerman, author of the book, Medicine, Meaning and the “Placebo Effect”, suggests that how we perceive what is being done to us as a healing process, the meaning we give it, is so critical, that we should be calling the placebo response the “meaning response.” The implicit faith or belief we have in a system of healing, a person in authority or a particular treatment can be tremendously powerful. Conversely, since nocebo is also very powerful, doctors have the responsibility to acknowledge the power of their patient’s belief and the limitations of their own. As Anne Harrington describes in her book, The Cure Within: A History of Mind-Body Medicine, the stories we tell about our health, our bodies, and our healing may not only describe the world we live in, but these beliefs may also help create new behaviors and possibilities that have not been before. Literally, one patient creates a “state change” in her story and her cancer can go into remission. Harrington suggests doctors should learn to embrace the narrative the patient has about their illness and healing. When a doctor labels a practice as a sham or a deceit, it may express their own beliefs, but it may not correlate to the beliefs, and the healing potential, of their patient. Our evolving understanding of placebo might help us bring the mind back into healing with the same weight as physical and chemical processes. Patrick Marsolek is a writer, dancer, facilitator, clinical hypnotherapist and the director of Inner Workings Resources. He is the author of Transform Yourself: A Self-hypnosis Manual and A Joyful Intuition. See PatrickMarsolek.com for more information. [post_title] => Mystery of the Placebo Effect [post_excerpt] => [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => mystery-of-the-placebo-effect [to_ping] => [pinged] => [post_modified] => 2014-12-04 07:49:20 [post_modified_gmt] => 2014-12-04 07:49:20 [post_content_filtered] => [post_parent] => 0 [guid] => http://atlantisrisingmagazine.com/?p=9243 [menu_order] => 0 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )  => stdClass Object ( [ID] => 9219 [post_author] => 3589 [post_date] => 2014-11-01 07:28:12 [post_date_gmt] => 2014-11-01 07:28:12 [post_content] => The late British biologist, mathematician, and all around polymath, J.B.S. Haldane (1892–1964) once famously remarked: “The universe is not only queerer than we suppose, but queerer than we can suppose.” As it turns out, this may be an understatement. The very basic nature of reality is almost certainly very different from what most people are programmed (yes, programmed) to believe. In fact, reality is so strange, so confusing, that human beings, in what passes for our normal state of consciousness, may never be capable of understanding it. Furthermore, reality may not even be completely rational. The evidence for this lies in events possessing the quality of “high strangeness,” events that seem to contradict the standard atheist/materialist/logical positivist model foisted upon us by the movers and shakers of the world but, in addition, simply make no sense no matter how we look at them. Before looking at some of these events, it will be helpful to understand what materialism is, and its opposite (idealism), and the reasons for believing that philosophical idealism is the correct model. Materialists believe that the prime reality is matter, or, in the parlance of modern physics, mass/energy/space/time... the observable, measurable physical universe. Consciousness is a mere secondary manifestation of matter, with the brain being a kind of electrochemical computer. Materialists cannot really define matter. Idealists believe that the prime reality is thought/mind/spirit/ soul/consciousness—I use these terms interchangeably and have no patience with hair-splitting distinctions—and that the mind thinks or imagines the physical universe (and probably a great deal more). And we cannot define mind. As evidence for this view, consider how you perceive physical reality. If, for example, you see a table, you cannot be truly, absolutely certain that the table (or the light reflecting from it, or your eyes, or your brain) exists separately from your thoughts. All you know, all anyone knows, is that you think you see the table. In other words, the only thing any of us can be absolutely certain of is that mind, or thought, is real. Now to the events generally considered examples of high strangeness, events beyond even most UFO sightings or paranormal events. Many accounts of so-called UFO abductions fall into this category, including the famous Betty and Barney Hill case. Let us assume, for the sake of argument that their experience was “real,” that is, they were not lying, and the events did not exist only in their own minds. There seems to have been some kind of “signal” from some consciousness beyond them. After all, for two or more people to hallucinate the same event, there would have to be some telepathic connection between them, an idea as objectionable to materialists as a real paranormal event. Bear in mind that UFO sightings, and abductions in particular, may involve a good deal of deception by the “abducting” entity, and the individuals involved will color it with their own preconceived notions. For example, someone might encounter a paranormal entity pretending to be an alien, and/or the experiencer may, infected as most of us are with a materialist bias, choose unconsciously to perceive it as a physical being from another planet. One thing I would like to point out about Betty and Barney Hill, and it is a point that no one else seems to have raised—they saw the “spacecraft” at night and could see “aliens” in the brightly lighted interior through a window. Who drives around at night with no headlights but with the interior dome light of their car on? Physical aliens would be unable to see out; clearly, this was a display of some kind which the Hills were meant to see. It is little known, but after the events of that night, the Hills, like many abductees, continued to suffer from strange, nonsensical events, seemingly paranormal in nature. Coats left in the closet would be found on the floor; clocks would start and stop; and electrical appliances would cease to function and later “repair” themselves. The Hills claimed that their phone was tapped, their apartment broken into, and that Betty was followed by unknown individuals. The subject of government involvement (if that is what this was) is beyond the scope of this article. The late ufologist Albert K. Bender claimed that he was threatened by three ‘men in black,’ or MIB. He also said that there was what appeared to be poltergeist activity in his house and the smell of sulfur (or could it have been ozone?)—a smell which religious people associate with demonic entities. He claimed that MIB with glowing eyes would materialize in his house, and that they once teleported him to an underground base in Antarctica. Many Atlantis Rising readers are no doubt familiar with the rumors (never proven) of Nazi bases there. Being the word of only one man, there is no way to know if he was telling the truth, hallucinating, or outright lying; but why would anyone invent a hoax so seemingly absurd that scarcely anyone would be likely to believe it? Perhaps the all-time strangest UFO account is the one by two men, David Stephens and Glen Gray, who roomed together in Norway, Maine. They claimed that in October of 1975, they went for a drive at three in the morning. Who would want to do that? If their story is true (and, again, there is no proof), we might well wonder if they were compelled by something outside themselves to go on the drive. I would also point out, that some paranormal researchers believe that the true “witching hour” does not begin just after midnight but two or three hours later. They claimed that something took control of their car and drove them down a dirt road at, it seemed, well over 100 miles per hour. Then the car stopped in a field, and they saw a hovering cylindrical object with bright lights. They drove off, lost and regained consciousness, and the object followed them, accompanied by other glowing objects, and their car stalled. (Sometimes this is reported in UFO close encounters.) Then a nearby pond suddenly expanded to (it seemed) the size of a great lake or ocean. (If it was still dark, how could they tell?) A fog engulfed them, but they were able to restart their car and drive home. Later, in the trailer they shared, they heard something walk across the roof, and they saw spheres, black cubes, and “snowflakes” flying through the sky, and even through the walls of their trailer. They saw “golden wires” above their television. Again, mass or shared hallucinations are nearly impossible to explain with conventional thinking. A hoax is quite possible, but, as with Bender and the Hills, why tell a story so seemingly absurd that it will not be believed? Once we accept the concept of physical idealism, it becomes apparent that reality may not be binary, off and on, real or unreal, but analog. There may be different degrees and even kinds of reality. A vague mental image may be less real than a vivid dream, and that may be less real than our waking perceptions of the world around us, and there may well be even higher levels of reality. Perhaps these two young men, maybe influenced by some other mind, some paranormal entity, slipped into a kind of alternate reality. British ufologist Jenny Randles calls the altered state of reality experienced by some UFO and paranormal witnesses the “Oz factor.” Some of these experiencers feel calm, but detached from the “real” world. Many feel uneasy or even depressed, and some report that daylight seems dimmed and sounds are muffled. Then there are the cases of people who seem to become displaced in time, or to travel to a parallel universe or some alternate reality, and then return to our time and our world (some may never return). Perhaps the most famous case of “time travel” was that reported by two English women, an event that took place on August 10, 1901. Anne Moberley and Eleanor Jourdain were visiting Versailles, just outside Paris, and suddenly realized that they were lost: none of the landmarks looked familiar. They had a strange, oppressive feeling, and sounds seemed muffled. It may or may not be significant that the day had been hot and overcast, with lightning and thunder. They saw a deserted farmhouse and an old plow and met two men in eighteenth century attire who gave them directions to the Petite Trianon. They encountered two more people, then Anne (but not Eleanor) saw a woman sketching a picture; she resembled paintings of Marie Antoinette. They crossed a bridge that was no longer there in 1901, but had been there in 1789, and they saw a footman emerge from a door that had been sealed shut for many years. They also saw a rather sinister-appearing man with a pockmarked face, who resembled the Comte De Vaudreuil, an enemy of Marie Antoinette. At some point they transitioned back to 1901 and “ordinary” reality. A hoax or hallucination, again, is possible but unlikely. Time travel into our own past would allow paradoxes (the killing of one’s own grandfather is a commonly mentioned example) if free will exists. If there is no free will and everything is fated, it may be possible; or if time travelers go, not into our own past, but the past of some parallel reality closely resembling our own. Even some physicists suspect that reality may branch, every instant, into multiple possibilities, multiple timelines. A similar story, impossible to prove beyond any doubt, was reported by Tim Schwartz in his article “On the Edge of Time: The Mystery of Time Slips” on uforeview.tripod.com. A Mr. Squirrel, in 1973, bought some envelopes in a stationery store in Yarmouth, U.K., and noticed that the shop lady wore Edwardian clothing. Three weeks later, he returned to the same shop, which appeared to have been remodeled, and a different clerk assured him that no one resembling the Edwardian woman worked there. His envelopes gradually disintegrated, as if they were very old, and he learned from the manufacturer that the brand had been discontinued for some 15 years. A famous report of a trip to a parallel universe was reported by Mike Dash in Borderlands (Dell Books, 2000). A British civil engineer working in Iran in the mid-1950s was returning to Tehran from a job in Manjil, near the Caspian Sea. He and his Iranian colleague came to a village (one that really exists in our reality) and entered the Iranian equivalent of a truck stop, run by an Armenian named Havanessian, where they had soup, kebabs, and coffee. The bill was unusually low, and there was something strange about the atmosphere of the place. Three months later he and a fellow Englishman returned to the village, but the “truck stop” was nowhere to be found, and the villagers insisted that it had never existed. In October 1979, the ITV program Strange but True told of two British couples, the Simpsons and the Gisbys, motoring together across France to Spain. They stayed and ate a meal at an old hotel, but on their return journey could not find it, even though they took the same route. Stranger still, the photographs they had taken there vanished. If they ate and slept there, the place had some kind of reality, but how to explain the disappearing pictures? Parallel universes are strange enough, but did something play tricks on their minds and cause them merely to imagine taking pictures; or, stranger still, did some intelligent entity destroy the evidence of their experience? If we can slip into alternate realities or travel in time, could we somehow train our minds to do so at will? But, if someone traveled to an alternate reality very similar to this one, would he meet a duplicate of himself? Borderlands, in 1970, reported that a silvery thread appeared over the home of a Mr. and Mrs. A.P. Smith in Caldwell, New Jersey, and that it hung from the sky for days. On August 31, there was a loud crashing sound and the thread fell from the sky. It appeared to be ordinary nylon fishing line, although, so far as is known, it was never analyzed. Neighbors and police reportedly witnessed this. In September 1978, per the St. Louis Post Dispatch, one John Wright in Greensburg, Ohio, saw a similar thread extending from a bush behind his house into the sky. He hauled in perhaps 1,000 feet; then the line (also, apparently, nylon fishing line) broke, and the rest of it floated off into the sky. The simplest explanation would seem to be that someone, for some reason, had attached helium balloons to fishing line, but the balloons would have been visible to someone—and why were the balloons and lines not simply carried away by the wind? Bear in mind that for the balloon to be far away and hard to see, it would have to be larger to hold the greater length of line, so it would still be visible to someone. The sheer, irrational absurdity of all this is its strangest aspect. Are there trickster spirits, like the ones of legend and folklore? The late Charles Fort and others have extensively documented falls of stones, ice, fish, frogs, blood, meat, plant matter, etc., from the sky. In Chico, California, in August, 1878, stones fell for weeks in one area; meteors cannot do this due to the fact that the earth is orbiting the sun and spinning on its axis. Warm stones resembling flint fell on Charleston, South Carolina, on September 4, 1886, at 2:30 AM, 7:30 AM, and 1:30 PM. Toads fell from a thick cloud in Toulouse, France, in August 1804. And, of course, there is the manna reported in the book of Exodus. At least some of the “blood” may be rain mixed with dust, and perhaps ice meteorites may fall and slow down in the lower atmosphere before they are completely melted, although this seems improbable. And remember that many of the reports of falling ice took place before the advent of air travel. Tornadoes or waterspouts may account for some of the plant matter, fish, and frogs, but why are these “tornadoes” usually never seen, and why are they often so selective, picking up only one kind of fish or frog? Again, the absurdity of it all is its most disturbing aspect. If idealism is the correct model for reality, it means that, for most of us to perceive (usually) more or less the same reality, our individual minds must be connected (I won’t address the theological aspects of this). So what we perceive is a kind of consensus reality. Could this consensus sometimes, somehow, break down, or sometimes be altered by trickster spirits or by the irrational dreams of people or spirits? At this point, there are no answers, but perhaps it is time for us at least to begin asking the questions. [post_title] => The Reality of High Strangeness [post_excerpt] => [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => the-reality-of-high-strangeness [to_ping] => [pinged] => [post_modified] => 2014-12-04 07:30:40 [post_modified_gmt] => 2014-12-04 07:30:40 [post_content_filtered] => [post_parent] => 0 [guid] => http://atlantisrisingmagazine.com/?p=9219 [menu_order] => 0 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw ) )
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