James Pandarakalam Beyond The Quantum Mind
James Pandarakalam Beyond The Quantum Mind
James Pandarakalam Beyond The Quantum Mind
Introduction
Kelly et al. (2007) argue that computational theories and biophysicist theories of
mind and consciousness cannot explain the introversive mystical experiences of a
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pure, unitary, undifferentiated and self-reflective consciousness. Both introversive
and extroversive mysticism offer insight into the foundations of reality. The former
culminates in the subjective of nothingness or the absolute void while the latter tends
to expand a person’s awareness to unlimited, universal insight and circumvents the
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barriers of space and time.
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Russell’s scepticism
One of the most prominent sceptics regarding mysticism was Bertrand Russell
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(1872–1970), who stated:
From a scientific point of view, we can make no distinction between the man who
eats little and sees heaven and the man who drinks much and sees snakes. Each is
in an abnormal physical condition, and therefore has abnormal perceptions. Normal
perceptions, since they have to be useful in the struggle for life, must have some
correspondence with fact; but in abnormal perceptions there is no reason to expect
such correspondence with fact, and their testimony, therefore, cannot outweigh that
of normal perception.
Modern investigators of mysticism argue that Russell was mistaken in postulating
that mystical perception is abnormal, and that it might be compared with someone
who is suffering from delirium tremens. He was certainly misguided if he considered
that from an analytical perspective there is no difference between the manifestations
common to mystical experiences (see Table 1) and those experienced by an
alcoholic with Delirium Tremens. Alcoholic visions involve the provocation of terror
and tend to feature such alarming but commonplace creatures as rats, spiders and
snakes. On the other hand, mystical perceptions and cognitions relate to what is
essentially ineffable, pertaining to the nature of existence rather than being limited to
familiar objects that are intrinsic to everyday experience (see Table 2). The
hallucinating alcoholic is functioning at the level of impaired consciousness, while the
mystic is operating at a higher level of consciousness. Mystics have full awareness
of their altered state of consciousness and they are also in a position to switch back
to their ordinary mode of perception, unlike a hallucinating patient. Mysticism would
be alien to those who hold the belief that universe evolved as a result of random
collision of particles over a period and consciousness is the product of nature.
Pseudo-apparitional
True visual
True visual Pseudo-visual experience due to
apparition at the
hallucination hallucination psychometry, living
physical site
agents, etc.
Hallucinatory Apparitional
Pseudo-hallucinatory Pseudo-apparitional figure
figure in objective figure in objective
figure in subjective in objective space
space. space
space
No RSPK activity
No recurrent
(pseudo hallucination May be
spontaneous
may occur as a No RSPK activity associated with
psychokinetic
secondary elaboration RSPK activity
activity (RSPK)
of RSPK)
3
No extra-sensory May be
perception (ESP) No ESP involvement ESP involvement present associated with
involvement ESP
Ethereal or astral
Dreamlike, not origin, luminous
Dreamlike, not
emanating its own Possibly ethereal origin, and self-
emanating its own
light, not not emanating its own emanating light
light, not luminous,
luminous, not light, not luminous. observed,
ambiguous and blurry
solid unambiguous
and solid
No new
No new information No new information New information
information
received received received
received
4
Cannot be Cannot be Cannot be photographed, May be
photographed, photographed, will not will not reflect on the mirror photographed,
will not reflect on reflect on the mirror and may reflect
the mirror on the mirror?
Special intent
No special intent No special intent No special intent
present
3 - dimensional,
May be vivid and vivid and clear,
Vivid and clear, but Vivid and clear, but lacks
clear, but lacks has the
lacks the substance of the substance of
the substance of substance of
perception, does not perception, may mimic
perception, may perception,
mimic perception perception
mimic perception mimics
perception
Movement of the
Movement of the Movement of the figure Movement of the figure
figure not
figure restricted restricted restricted
restricted
Figure may be
known or
Complex scenes of the Complex scenes of the
unknown to the
past or fragments of past or fragments of action
Repetitive and individual, like a
action relevant to the not relevant to the
stereotyped drop-in
emotional past of the emotional past of the
communicator,
individual individual
and may be
variable
Clouding of
Full
consciousness Full consciousness Full consciousness
consciousness
may occur
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No bonding
Bonding may
between No bonding between No bonding between
develop between
percipient and percipient and percipient and
percipient and
hallucinatory hallucinatory figure hallucinatory figure
apparition
figure
Solo or collective
Solo experience Solo experience Solo experience
experience
Cannot be
touched Cannot be touched
Cannot be touched Can sometimes
The image may The image may be be touched
be unclear to unclear to begin with, The image may be unclear
begin with, passes through to begin with, passes The image is fully
passes through different phases and through different phases formed from the
different phases and transformations beginning.
and transformations
transformations
When associated
Neutral or fearful Neutral or fearful with mysticism,
Fear evoked
experience experience may be life
changing
2. Noetic quality – states of knowledge, new insights into depths of truth unplumbed
by discursive intellect, new illumination and revelation
4. Passivity – mystics feel as if their own will is in abeyance, and sometimes have a
sense of being grasped and held by a superior power
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9. Transcendence of time and space
10. Self-sustaining
11. Modifies the inner life of the percipient, has positive and lasting effect in
attitudes to life and behaviour
Marian mysticism
Marian apparitional experiences are unique manifestations of a vision at a physical
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site. They share certain aspects of introversive and extroversive mysticism. They
also open a new horizon in consciousness studies. Even though the manifestations
at Fatima in Portugal in 1917 were not scientifically investigated, they have been well
documented, are part of the corpus of experience available for parapsychologists’
scrutiny and are within the realm of physicists’ imagination. The apparitional
occurrences at Medjugorje in Bosnia that have taken place from 1981 to the present
day constitute a live paranormal-cum-mystical phenomenon that has been
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scientifically investigated. They take place in public, and include a promise of a
permanent visible sign of their reality. The apparitional occurrences at Garabandal in
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Spain (1962–65) have also been subjected to scientific investigation.
The Medjugorje apparitional events are highly relevant to the present discussion. In
summer 1981 a group of young people from Medjugorje, a small town in the heart of
the mountainous western region of the former Yugoslavia (now Bosnia) reportedly
encountered an apparition near the top of a rocky hill. The present author has been
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following up the events from the beginning. The town itself is not far from the world-
famous city of Mostar. The first apparition took place in the late afternoon on 24th
June 1981. Two local girls, Mirjana Dragicevic and Ivanka Ivankovic, were out for a
walk when Ivanka happened to look towards a hill known as Podbrdo and saw the
silhouette of the alleged apparition. She wanted to bring the attention of her friend to
it, but Mirjana did not take it seriously and paid little attention. Ivanka herself was not
entirely certain that she had seen anything unusual and continued to walk with
Mirjana back to their homes. They stopped in front of the house of one of their
friends, named Milka Pavlovic, who had a sister called Marija. Milka asked them to
go with her to bring home her family’s sheep. The others agreed, and together they
walked back to the fields where two of them had been earlier. There, on looking
towards the hill, they saw an apparition with a child in her arms. They were reported
later to have continued to stare at it for some time in a perplexed state.
In the meantime another girl, Vicka Ivankovic, arrived at the scene. Vicka had seen
Mirjana and Ivanka earlier and had been terrified when they had told her what they
had experienced. When she reached the others, Vicka was overcome by panic and
turned round and started to run away, but at this point they were joined by some
neighbouring family members, Ivan Dragicevic and Ivan Ivankovic. It was then Ivan
Dragicevic’s turn to run away in fear, jumping over a stone wall in his haste. The
apparitional experience of these six young people lasted for approximately 30
minutes.
On the next day they went again to the spot. Ivanka was the first to see the
apparition and then Vicka and Mirjana shared in it. This time the figure held no child
and the experience was preceded by an effulgence of bright light. Vicka had invited
two others, Jackov Colo and Milka’s sister Marija Pavlovic, to join them. When they
were all gathered together, the apparition motioned them with her hand to move
towards her. They ran through some thorn bushes to follow her instructions. Jackov
was apparently moved by the beauty of the apparition and was heard saying to Vicka
that the figure was as pretty as an actress.
Beloff’s strategies
As for the second strategy, the spring that arose at Lourdes, exposed by St
Bernadette in 1858, and the image of Mary that appeared on the cloak of Juan
Diego, the seer at Guadalupe in Mexico in 1531, are permanent objects arising out
of Marian apparitional experiences. We shall examine first the latter of these two
examples. According to oral tradition and historical documentation, in 1531 the Virgin
Mary appeared to Juan Diego, an Aztec Indian, in Mexico. During a second visit an
image of the Virgin appeared on his cape. In modern times entomology, biophysics,
ophthalmology and computer engineering technology have all contributed to
scientific study of the image, supporting its mystical origin. The fabric, made of ayate
fibres used by the Indians, generally deteriorates after 20 years, but the image and
the fabric on which the image of Mary is imprinted have lasted for about 480 years,
in spite of exposure to infrared and ultraviolet radiation from the tens of thousands of
candles near it and the humid, salty environment of Mexico City, where it is kept. It
has been found that the image is not made from naturally occurring pigments of
animal or mineral origin, though there were no synthetic colourings in the sixteenth
century. Infrared analysis has demonstrated that there is no under-drawing and no
brush strokes, and that the fabric has not been subjected to any known technique.
The eyes of the Virgin have the quality of reflecting some viewers in the pupils. The
image also demonstrates iridescence: the image changes in colour slightly according
to the angle from which it is viewed, a quality which is not achievable by painters. All
these findings point to the conclusion that the image on the cloak is more like that of
an instant photograph (which appeared 300 years before photography was invented)
than a man-made painted picture.20
The events that led to the emergence of the spring at Lourdes on 25 February 1858
are well documented. The absence of unusual ESP powers on the part of Bernadette
Soubirous, the percipient, and her reluctance to drink the muddy water emanating
from the new spring and eat the grass – though asked to do so by the apparition –
rule out an alternate paranormal explanation. That might otherwise be postulated,
and would have involved the percipient’s own clairvoyant detection of the spring.
Moreover, all of the following point to a true Marian apparition at Lourdes: strong
motivation on the part of the apparition, quasi-physical features of the apparition,
integration of the apparition with the natural environment, utmost loyalty and
obedience by the percipient to the image she saw, and controlled psychokinetic type
manifestations. The visible signs support the argument that mysticism informs us of
the fundamental principles of reality.
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Survivalist views
Unfortunately for survival research, there are many phenomena that have multiple
alternative explanations, and these augment the complexity of this immensely
significant area of scientific enquiry. Instead of illuminating the survival hypothesis,
some kinds of alleged evidence have compounded academic confusion. Proving the
existence of a non-physical component that is in some kind of symbiosis with the
brain may offer indirect proof of discarnate existence. If we were able to identify an
organ that empowered someone to fly, that would indicate that the organism in which
it manifested was capable of some extent of self-induced transportation by air, even
though no observation of the organism in flight had occurred. A non-biological
component analogous to the hypothetical organ of flying may be an indirect
indication of survival after physical extinction. All the types of evidence postulated to
be in favour of discarnate survival are simultaneously a form of evidence of a non-
biological component that operates in association with the brain, and vice versa. In
other words, proving post-mortem existence is another route towards the empirical
establishment of humans having a higher consciousness that survives physical
extinction. Survival research is another area for future exploration in the area of
consciousness studies.
After summing up the current evidence supporting the survival hypothesis, Braude
(2003) states, ‘with little assurance but with some justification that the evidence
provides a reasonable basis for believing in personal post-mortem survival … at best
1
it justifies the belief that some individuals survive for a limited time’. Most
investigators and observers of survival research would concur with Braude’s
contention. However, that would mean a situation of survival of the fittest; currently
available scientific evidence of post-mortem existence offers no general optimism.
Furthermore, parapsychology is mind-centred and mysticism is essentially God-
centred. Parapsychology’s research results are bound to be restricted with regard to
survival. We need guidance from the mystic for a fuller appreciation of life after
death. The likelihood that Marian apparitional experiences are authentic has been
demonstrated by scientific investigation. If we supplement the categories of evidence
itemised by survival researchers with the evidence of Marian apparitions in recent
centuries, we have a corpus of compelling reasons to support those who are
proponents of a belief in universal and eternal discarnate survival. It is my contention
that Marian apparitional occurrences are the strongest modern proof for the
existence of a mystical realm and that they prompt us to revise our physicalist model
of mind. The ephemeral nature of quantum consciousness cannot accommodate
long-term post-mortem existence or the concept of immortality. It could be argued
that quantum consciousness simply survives after physical extinction and exists for a
period. It would then be comparable to a butterfly emerging from the pupa stage and
soon thereafter disappearing into oblivion. Instances of reincarnation that span the
centuries, higher reincarnations and Marian apparitions are disparate forms of
substantiation for the continued existence of consciousness and of higher
consciousness, in addition to that of the quantum consciousness.
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Human experiences
Negative emotions may have survival value, but humans are endowed with pro-
social, positive emotions. These encompass subjective human attributes such as
ethics, morality, respect for others, self-dignity, trust, faith, tolerance, sense of
beauty, strong sense of control of one’s own actions, poetic sense, storytelling,
mystical experiences, creativity of a higher order, insight into one’s mental state,
goal-oriented behaviour, happiness, intuition, imagination, understanding, intent,
knowing, spiritual longings, sense of mystery, sense of humour, sense of insecurity,
feelings of loneliness, awareness of death, fear of nothingness, longing for
continuance, unconditional love, empathy, forgiveness, compassion, sense of
responsibility, subjective time flow, will and decision making. None of these can be
attributed to the brain or rational consciousness in isolation, even though brain and
quantum consciousness admittedly collaborate in such experiences. Humans are
also capable of experiencing the opposite of some of these qualities, and all of them
are uniquely human experiences. They cannot be satisfactorily explained by a
biophysical or quantum model of consciousness in spite of the fact that evolutionary
biologists have been struggling to bring them into their field of investigation. Some of
the attributes mentioned above may be operational at a lower level in the animal
kingdom than in humans. Not all subjective experiences are by products of quantum
entanglements and some may be fundamental human experiences.
Shin
Stokes (2009) has termed multiple spheres of consciousness within each person
‘mini-Shins’. He has constructed an adaptation of the term ‘Shin’, originally devised
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to refer to the soul. According to Stokes, each mini-Shin co-existing with the brain
may receive input from a widespread area of the brain and may have its own
information-processing capacity. Mini-Shins may have only limited executive powers.
Stokes’s model is distantly similar to Daniel Dannet’s multiple drafts model of
consciousness without a ‘Cartesian theatre’ and excluding the intractable
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problems. But it may be postulated that in supervision of mini-Shins there may be a
vestige of potential consciousness – an over-Shin or super-Shin which may be the
substratum of a higher consciousness. Then consensual and dream realities are
generated by more or less identical mechanisms and may be simply two aspects of
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one phenomenon. Therefore the proposed higher consciousness may have its
foundation in a space beyond the space in which dreams occur. Belief in the reality
of dreams is based on inter subjective agreement rather than on full scientific
evidence. Likewise, the existence of a greater mind or spiritual consciousness is
based on inter subjective agreement because humans know intuitively that they are
autonomous beings and have their own first-hand human experiences. The mini-
Shin model in isolation fails to explain subjective human experiences. It would
perhaps be desirable to stick with an established and time-honoured word ‘spiritual’,
no matter how inappropriate it may be in scientific terms, rather than creating more
complexity in this already overburdened subject by introducing more jargon than is
necessary.
Creativity
Studies of creativity signify the irreducibility of mind and may show the way beyond
the quantum consciousness, unravelling its near-paranormal nature. The human
mind should be presumed to include a highly sophisticated receiver and a similar
transmitter of messages. Creativity may be proved to have a paranormal component,
and recently parapsychologists have sent out exploratory pseudopods into this
challenging field of research. This may unravel part of the mystery of creativity.
Creativity’s products are often confused with its process, and this has contributed to
confusion. The presumed link between generativity and mental disorder will be
clarified only when we know more about the creative process. The parasciences
have a useful participative role in this difficult task. The contemporary scene for both
parapsychology and psychopathology is imbued with controversy. Even though
human beings have existed on this planet for millions of years, technological
advancements have taken place only in the last few centuries and they have
occurred without any noticeable changes in the development of the human brain.
Parapsychology may eventually be able to explain the burst of creativity that has
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occurred in the arts as well as technology over the last three hundred years or so.
Creativity is considered to be the product of the inspirational imagination in
combination with meticulous, disciplined tenacity. The Edisonian perception of
invention as 1% inspiration and 99% perspiration may be explained in terms of the
hypothesis of interactive creativity, assuming that the inspirational part has a
paranormal component.
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Ervin Laszlo has presented a thesis of interactive creativity. He supports his thesis
with a number of types of evidence: observation of cultural creativity, which includes
the collective advance of entire populations through the creative activity of their
members; the achievements of distant populations; and documented developments
in modern science, within which different investigators have presented new scientific
insights simultaneously without any known contact between them. There are many
examples of creative coincidence. Early cultures developed tools that have close
resemblance; calculus was simultaneously and independently discovered by Newton
and Leibnitz: biological evolution was postulated by Darwin and Wallace. Similarly
Graham Bell and Elisha Grey applied for patents for the telephone on the same day.
Rubic’s cube was simultaneously conceived and designed by Rubic and a Japanese
inventor. Jung’s researches into the phenomenon of creative synchronicity helped
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him to formulate the concept of collective unconscious.
Some geneticists conduct research into the biological origins of creativity, and some
believe that mind may be reducible to chemistry, just as molecular biology has
interpreted the gene as a chemical entity that may be isolated in a test tube. The jury
is waiting for the future event of human cloning to inform the final verdict. Intelligence
may be a trait that can be cloned, but creativity cannot be tagged and may be more
complex than the duplication of some genes. Advances in genetics and parascience
could unmask some of the mysteries and clarify the existing confusion surrounding
creativity. In future the study of the kinetic mechanism responsible for spontaneous
communication among spatiotemporally distant human beings will probably uncover
part of the truth of creativity. That would result in a shift of thinking so that the faculty
of genius is ascribed to paranormality rather than to genes. The prevailing
neurobiological model of mind is incapable of encompassing creativity of a higher
order.
Concluding remarks
An analogy with computers is inadequate to explain consciousness, and merely
demeans consciousness to the cacophony of the sound of a hundred billion neurons
interacting. The quantum computer model fills part of the explanatory vacuum
inherent to the neuro-computer model of consciousness. The suggestion that the
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36
zero point field is the substrate for consciousness is hotly debated. In quantum
theories of consciousness, there is no room for tertium quid – which is, in this
context, free will. If consciousness may be compared to the production of music, it
would require a fine musical instrument and a skilled musician. It appears that while
Penrose and Hameroff have described the musical instrument partially and
vaguely,37 they have not yet established the ‘musician invisible’.
Mystical experiences suggest the possibility of a dimension that has its own order
and objectivity, existing beyond the higher dimensional structure. The origin of non-
biological/ spiritual bodies would remain a mystery. Just like the massive
hypothetical Higgs bosons thought to exist soon after the Big Bang, spiritual bodily
forms could have been created by a spiritual Big Bang in an eternal spiritual
dimension – a hyperspace beyond the brane-space (a brane is an object that may
have any number of dimensions). The terms ‘non-biological’ and ‘non-physical’
become meaningful only if the spiritual body is perceived to have evolved in a higher
dimension beyond the quantum spaces. Before the celestial body is drawn towards
the human embryo or foetal body, it may exist in a cosmic womb. 40
Monism
a. Only one ultimate reality exists, and mind and body are essentially
reducible to it
c. Reductionism: assumes that nothing can be greater than the sum of its
parts. In the reductionist view mind is an epiphenomenon caused by
physical phenomena and is incapable of causing anything
Dualism
Plasma physicist, Jay Alfred hypothesises that a human being consists of a physical
biomolecular body closely associated with higher-energy and lower-energy ethereal
bodies, higher-energy and lower-energy astral bodies and higher-energy and lower-
energy causal bodies.41 The ethereal double may support the tissues and
biochemical activities in the biomolecular body and gives it structural integrity. Astral
bodies inhabit the astral universe, which has a space-time signature of four spatial
dimensions and one time dimension. Causal bodies inhabit the causal universe,
having a space-time signature of five spatial dimensions and one time dimension.
The causal bodies may be regarded as equivalent to the spiritual body of the faith
traditions. Robert Crookall has also argued in favour of a unique spiritual body. 42
I am suggesting that just as a safety match is ignited when it is rubbed on the side of
its box, consciousness is activated when the spiritual body incarnates to the physical
body. The purpose of incarnation is to develop this higher consciousness and
nurture it through terrestrial life. The universe may consist of three fundamental
entities, space-time, matter and consciousness, but the fundamental consciousness
may be only a passer-by in the brane-world. Mystical consciousness reveals that
such a consciousness may emanate from a spiritual reality beyond the quantum
consciousness – the ultimate self or the transcendental ego. The non-biological body
is not specialised in the same way as the conventional body, but adapted to enable it
to function in the environment appropriate to it. It is the subtlest and the most
pervasive of all the psychic components and a non-physical continuum is maintained
between them by the all-pervasive spiritual component. Considerably more work
would have to be done along these lines before any of these conjectures can be
defined convincingly, but we may attempt to describe them.
In addition to the physical reality of space-time relativity and speed of light as the
limiting factor of information transfer, LeShan (2009) has proposed a ‘clairvoyant
reality’ where psi faculties operate. 43 My contention is that such a view is but a
concession to the concept of quantum world, weaved out of statistical probabilities,
where brain is serving as a form of quantum detector that determines the collapse of
the state vector into the qualia of conscious experiencing. Quantum theory has
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become a scientifically respectable haven for all the discarded materialistic views of
the mind, but psychophysics can be a potential threat to the human sense of identity.
We ought to blend scientific rationalism and the wisdom of faith traditions
harmoniously to achieve a better understanding of human consciousness. Particle
physicists have elevated Homo sapiens to a status of quantum being from the
Darwinian status of ‘electrical animals’, but the study of mystical experiences would
give humans their true identity as spiritual personalities.
Humans are always more than they are able to comprehend and are forever
transcending themselves.44 Our cognitive and intellectual limitations in attempting to
probe the mystery of consciousness is somewhat similar to the situation of the huge
elephant that is physically designed with small eyes, and therefore unable to
comprehend its own enormous size. The reason for this may be that consciousness
has evolved independently of the brain and has been grafted on to it later. From a
functional point of view, mind and consciousness may constitute a single unit.
Without attempting to settle mind-body or mind-consciousness problems, it may be
argued that mind is a system of intercommunicating psychic computers that include
neuro-computers and quantum computers, but that consciousness will continue to be
an enigma. It may be more satisfactory to hypothesise that consciousness also
involves neuro-computers and quantum computers incorporated within a higher
hierarchical system. Deepak Chopra conceives that quantum consciousness is an
45
interface between spirituality and brain. Theology and particle physics are two
major corpuses of knowledge that cannot but overlap when we attempt to develop a
deeper understanding of consciousness.
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