Deep Consciousness Research Articles

The Dilemma of Conscience: From Paul and Augustine to Mencius

Krister Stendahl’s article, “The Apostle Paul and the Introspective Conscience of the West”, argues that Paul has a “robust conscience” both before and after his conversion. Martin Luther misinterprets this as a “plagued conscience” in accordance with his own religious experience, and this misinterpretation can be traced back even to Augustine. This paper examines the context for the ancient Greek and Hellenistic theory of conscience, in order to understand Augustine’s transformation of Paul’s doctrine of justification by faith and the consequent discovery of the concept of introspective conscience in Western intellectual history. This paper also clarifies aspects of Augustine’s “plagued conscience”, which it analyses across two stages: the first after the descent of grace but before the conversion of a believer, and the second after conversion. In the first stage, Augustine implies a continuous spiritual conflict between good will and evil will within the inner self; however, in the second stage, the inner self experiences a deeper spiritual struggle, owing to its certainty of God’s predestined plan alongside its uncertainty over personal salvation. The concept of introspective conscience has shaped the deep consciousness of sin for many Western Christians. This paper compares Pauline and Augustinian conscience with the same concept in the Confucian author Mencius. For Mencius, conscience is self-sufficient even in the earliest stages of its development and does not require the support of God’s grace or the power of Heaven. The constant expansion of Mencius’s operative conscience is sufficient for self-cultivation and the correction of the distorted world.

Relevansi Pendidikan Dengan Ajaran Upanisad (Pandangan Stoikisme)

Upanisad is one of the sections of the Holy Book of the Weda which belongs to the Sruti section, where the Upanishad is considered to be the oldest part of Weda. Stoicism is one of the current Western philosophies that teaches the importance of self-control and emotional calm. Specifically, this article deals with education in the past, present and future times and Stoicism as its bridge. As for the methodology used in this writing is the study of intertexts where the study in this research through the writing that has circulated. There is no sloka Upanisad that directly connects the teachings of Upanishad with Stoic philosophy. There are several concepts in the teachings of Upanisad that have similarities with the principles adopted by the Stoics. In the teachings of Upanisad there is a concept of the importance of self-control and the development of deep consciousness. This is similar to the Stoic view that emphasized self-control and strong character development. The Upanisad is one of the sacred texts in Hinduism and is part of the Weda sacred book. Education in the Upanisad era was based on the close relationship between teacher and student. Education in the Upanisad era was not limited to pure academic learning, but emphasized more on spiritual, existential understanding, and the achievement of spiritual liberation. Meditation and contemplation are used as tools to deeper understanding.

유식학의 심리구조에서 말나식의 위상과 그 의의

Early Buddhism and Abhidharma Buddhism explained diverse cognitive and mental phenomena in terms of the structure of six consciousnesses, as presented through the framework of eighteen realms (dhātu), and also on the basis of the relationship between the mind and mental factors. In particular, Abhidharma Buddhism acknowledged that citta can be distinguished into three different appellations of mind, thought and consciousness according to its operative modes. Abhidharma Buddhism, however, saw these three terms as having no specifically distinct mental statuses, as it regarded them as mental modes occurring on the surface of mind. In the history of Yogācāra philosophy, this problem of mind, thought, and consciousness was set forth anew with its introduction of the structure of eight consciousnesses, which is characterized by multilayeredness and dynamicity unseen in the Abhidharma theory of mind. Thereafter, Yogācāra philosophy accepted the Mahāyāna position of cognitive and mental phenomena (caitasika), and presented the dynamic relationship between consciousness and deep consciousness (i.e., unconsciousness), as well as its epistemological and soteriological contexts―thereby revealing how the understanding of cognitive/mental phenomena underwent changes in the history of thought. In this respect, the present paper pays attention to the Yogācāra structure of eight consciousnesses, which shows the close and consecutive causal relationship between cognitive phenomena and deep consciousness in a more dynamic and multilayered fashion than the structure of six consciousnesses in the eighteen realms does. In particular, this paper aims at explicating the status and role of the seventh consciousness called manas has in epistemological and soteriological contexts from multiple perspectives. For the purpose of attaining this aim, this paper closely examines the descriptions of the ālayavijñāna and eight consciousnesses as appearing in the Saṃdhinirmocana, the “Viniścayasaṃgrahaṇī” section of the Yogācārabhūmi, the Madhyāntavibhāga, the Mahāyānasaṃgraha, the Triṃśikā, etc. This paper thus explicates the process, in which the theory of eight consciousnesses was established, and the role and status manas has in the structure of eight consciousnesses, to a certain extent in the history of Yogācāra philosophy.

The factors of the outcome of neurosurgical treatment in traumatic brain injury

The purpose of the research: to improve the results of neurosurgical treatment in patients with traumatic brain injury by detecting an optimal way of craniotomy. Material and methods. The study includes the analysis of 127 patients operated on in the Department of Neurosurgery. The examination sample consisted of 109 (85.8%) male and 18 (14.2%) female patients. Patients’ ages varied from 16 to 85 years. The average age of the patients was 43.8 ± 4.2 years. Results. Not depending on craniotomy method, there was not a statistically significant difference in outcome in patients with traumatic brain injury. Using of trephination, craniectomy and osteoplastic craniotomy revealed no significant differences in outcomes in patients with traumatic brain injury. Patients’ age over 60 years, consciousness degree 4-6 scores according to Glasgow Coma Scale, and dislocation syndrome are unfavorable prognostic factors. Resection craniotomy in traumatic brain injury may be effective even in deep coma consciousness level and dislocation syndrome, but in absence of intraoperative brain edema. Conclusion. During the planning of craniotomy method in traumatic brain injury, 4-9 score consciousness degree according to Glasgow Coma Scale, brain contusion foci, acute subdural and intracerebral hematomas, brain compression volume of 30-150 cm³, patient’ age and dislocation syndrome should be considered, which, in total, predicts an outcome.

Now Has Always Been the Time

Beginning from the assumption that we must learn to wonder as we wander, our writing here aims to advance theory and practice as they relate to walking. We understand walking as both an intentional physical activity and a curricular understanding of traversing with and through landscapes of topical relations in attunement with the Earth. We assume that insights gained through such attunement are accessed through deep consciousness of and presence with and, as such, we take up attunement in a variety of ways: spiritual (belonging in nature); intellectual (learning about relationships); physical (affecting the body); emotional (exploring love of nature); and imaginative (learning through creative engagement). Through critical, qualitative, creative, and arts-integrated approaches, we engage the praxis of living and being in relation.

Book Review

Book Review

Planting the seeds of perspective consciousness: Creating resource sets to inspire compassionate global citizens

What skills are needed to view the world beyond one’s immediate reality? A deep perspective consciousness is required to live and solve complex issues within a globalized context. Cultivating the seeds of perspective consciousness roots the growth of an open-minded, humanly connected, problem-solving citizen. Literature is positioned as a powerful catalyst for the expansion of perspective, acceptance of varied lived experiences and discovery of connections between ourselves and others far removed from our reality. Educators are placed in powerful roles in which they can, with great intentionality, sow a garden of books which meaningfully expands the perspectives of citizens. The book collections, recommendations and strategies presented in this article serve as seeding packets that deeply root perspective consciousness within all learners.

Understanding consciousness for optimal human wellbeing & growth holistically

Consciousness is a natural and integral part of human beings that is at the core of our physical, emotional, mental, and spiritual functions throughout our lives. However, we tend to be too occupied with or distracted by the details of our daily existence to be fully aware of our own consciousness. More often than not, we are engaged in the surface consciousness in the materialistic world or emotional realm, which interferes us to get connected with our deeper consciousness and capacity. This paper will unpack the layers of human consciousness (or lack of consciousness) from philosophical perspective to examine the relations between our understanding of consciousness and its impact on our holistic wellbeing and growth (Singh, 2016; Suzuki, 1999; Thompson, 2015). What is consciousness? How do human beings choose our consciousness? What is the relation between micro and macro consciousness? How do we expand, develop, and apply our consciousness for the maximum wellbeing and growth through education? The paper intends to go beyond the compartmentalized analysis of consciousness (e.g. biological, psychological, neurological etc.) by engaging a holistic metaphysical viewpoint as well as relational and dialectic approaches (Ames & Hall, 2003) Hegel, 1807, 1977; Laozi, 1999). It aims to connect theory, learning, and living together with nature and universe beyond the limitation of time and space.

Практики самопознания в буддизме и современное философское образование

Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.

Human Midbrain Participates In Mismatch Detection Without Cognitive Activity Of The Cerebral Cortex: Case Report

Mismatch detection is the process of identification of rare stimuli from a sequence of stimuli. This important cognitive function is usually attributed to the cerebral cortex. To test the human midbrain involvement in sound mismatch detection, we recorded local field potentials in the states of deep anesthesia and clear consciousness from the drainage-electrode implanted in the cerebral aqueduct of an adult patient with an obstructive hydrocephaly who had undergone pineal region tumor removal through anterior interhemispheric transcallosal approach. We found a significant difference in the state of deep anesthesia at 256-364 ms after hearing a rarely presented sounds compared with frequently presented sounds and equally probable sounds. This difference was not found in the same experiment in the state of clear consciousness. The results suggest that human midbrain participates in mismatch detection and can do it even without cognitive activity of the cerebral cortex. Amplitude-frequency analysis of the midbrain records revealed that propofol affects the electrical activity of both human midbrain and cortex but the level of inhibition of the cortex is 6 times higher than the level of inhibition of the midbrain. We suppose that the human cortex is more susceptible to propofol than the human midbrain.

The Omoluabi Essence

Abstract The Yoruba, predominantly of southwest Nigeria, comes with a long history of deep cultural consciousness and identity defined by the omoluabi essence – a sense of, commitment to, and pride in pristine and honorable conduct, individually and corporately. This paper interrogates the different, yet intricately linked perspectives articulated in Encyclopedia of the Yoruba on the cosmology, culture, and sociology of the Yoruba; the impact of modernity on its being; and the basis of the resilience of much of its wider cultural forms in different spatial and temporal contexts. It notes that the basic outline of the Yoruba culture predates its contact with the West, and is indeed comparable to the best of the latter in significant respects. A more autochthonous existence for the Yoruba, predicated upon this uniquely profound and composite cultural essence, within the Nigerian federation, has limitless possibilities for social cohesion and advancement of the development agenda.

Youth Giving Voice in Research Ethics.

Youth Giving Voice in Research Ethics Armida Ayala About fourteen years ago, I began a partnership as an evaluator with a community outreach project aimed at encouraging young girls in elementary school to seek a higher education because they were underrepresented in attaining college degrees. This experience turned out to be one of the most transformative in my life. Through this longitudinal study, I began to mentor a bright, energetic, young girl when she was ten years old. At the time I met her, I was in transition from being a researcher in public health to leading an Institutional Review Board (IRB) at a large research program. Mentoring her over the years and transitioning into the field of research ethics, significantly shaped how we both view research from a position of power, privilege and trust, between researchers/institutions and participants. This experience later draped and bent how we approached the participation of culturally diverse youth in research. During the course of our mentor/mentee relationship, I started my job at the IRB and continued to do research. I began growing into a deeper consciousness into the field of human subject protections. My view of research shifted. More than ever, I felt that conducting research was a privilege and not a right. This was evident in my new role as an advocate for human subjects, and in the often meaningful but difficult conversations with my mentee about the power imbalances between researchers and participants. As she grew older, we discussed her first experience in research with me as the researcher. She shared that her perception of the power I represented as an authority figure, during our first encounter, led her to feel pressured to participate. When I asked her why she decided to participate, she responded that it was because she trusted me when I reassured her that she didn’t have to and it was entirely her decision even if her mother consented. I reflected about the communication gap still present in the researcher–participant interaction. I was consistently present in her life, guiding her through her successes and challenges. Admirably, she successfully continued her education and completed a master’s degree from a prominent university much earlier than expected. As the time passed, our trust grew stronger and there was a gradual shift in our roles from mentor–mentee to peers; she eventually became a colleague. We met regularly for the years to come. I was often stimulated during our sessions because she constantly challenged me about the dominance of researchers in the field of research ethics. I never knew what controversial topics she was going to come up with next. Some of our interactions were to guide her with her school projects, but in some others, I felt she was shaking the very foundation of how I engaged communities. Our relationship had some setbacks, many times I failed to understand her point of view. Sometimes she didn’t understand mine, but somehow we became efficient and trusted partners. What began to bother me, was how blind I had been about the lack of participation of youth in research ethics. I started to notice that both at [End Page E1] conferences and our IRB meetings the voice of young people like her was missing, in spite of the multiple studies targeting them. Most IRBs I knew, had no young patients or former research participants as members. Having never had young people in our IRB, I didn’t know where to start to include them. Working with them was challenging, time consuming and costly. I trusted that our IRB had the expertise to make decisions for youth, so I was slow at making changes in our membership to include them. Then, there was a study in particular that caused me to consider including the voice of youth. The study was a diabetes intervention targeting children and adolescents. I consulted with my mentee and other youth for community input. They gave me an earful! They talked about issues that concerned them like trust, power, privilege, and equal treatment and respect for their culturally diverse communities from researchers and institutions. They were frustrated that there were no youth in IRBs, especially youth...

Riding the Numbers: Ratios & Resonant States of Consciousness

Is it possible that the human body is like a tuning fork capable of going into attunement or resonance with fundamental ratios that give rise to blissful connection - states of quantum coherence resulting in deep insights, even samadhi or cosmic consciousness? History is replete with a variety of techniques that appear to support this hypothesis.

The Contribution of Arabic Literature to World Literature: Radwa Ashour’s Siraaj a Case in Point

Radwa Ashour identifies herself as an Arab woman and a Third World citizen (“My Experience with writing” 170). Throughout her career she has also consciously referred to her upbringing in the Cairo of the fifties and the sixties and her early schooling in a French school where teachers and students were predominantly French, and made her and her other Egyptian classmates feel inferior (“Tajrubati fil Kitaba” 121). She is also a graduate and later a scholar/ academic of English literature, in addition to the fact that she earned her PhD from the University of Massachusetts in the USA. This biographical snapshot is not meant introduce Ashour. It is rather meant to give a brief idea of the rich experience she had and to reflect on Ashour’s existence –by virtue of her background, historical moment, education, and choice – between the Arabic speaking world and the English speaking world in various capacities. Given her makeup as a person, academic and writer, and based on personal choices, Ashour was also an ‘oppositional’ and ‘worldly’ intellectual in the Saidian sense of the term. According to Edward Said, the critic/ criticism is “worldly and in the world so long as it opposes monocentrism, a concept …[Said] understand[s] as working in conjunction with ethnocentrism, which licenses aThe Contribution of Arabic Literature to World Literature:x I (84)culture to cloak itself in the particular authority of certain values over others” (53). This was part of the larger endeavor of Radwa Ashour. The themes of her writings – fiction and non-fiction – reflect this deep consciousness of the questions relevant to her own society, but are expressive of universal values as well [1]. Thus, this paper argues that Ashour’s works are not only a milestone in Egyptian literature but are also part of the world literature tradition.

Social commentary, subaltern voices and the alternative medium of Zimdancehall music: Unpacking the music of Winky D and Sniper Storm

ABSTRACTThe article explores the subject of Zimbabwean dancehall (Zimdancehall) music, a contemporary genre whose local popularity is on the rise, particularly among urban youths. Zimdancehall is infamous for its sometimes ‘dirty’ lyrics and the stereotyped ‘ghetto’/dancehall culture of drug and alcohol abuse, sex and rebelliousness that pervade its creation and consumption. This article critically analyses selected songs by two of the most popular and established Zimdancehall musicians, Winky D and Sniper Storm. Their music shows that beyond the party themes and colloquial language employed in Zimdancehall, the genre embodies deep commentary and consciousness on topical issues affecting society. It is also shown in this article that Zimdancehall, as a form of popular culture, has positioned itself as an alternative medium through which youths, as a subaltern group, speak back to power, pointing out their daily tribulations, while at the same time deconstructing the hegemony of the elites who wield political and economic authority.

Facilitating Professional Development during International Practicum: Understanding our Work as Teacher Educators through Critical Incidents

This collaborative self-study details the experiences of an Australian teacher educator and a Canadian teacher educator, who led teacher candidates on international practicum placements to the Cook Islands and Kenya respectively. Focusing on critical incidents, they collaboratively analyzed dilemmas that occurred when providing professional development sessions for local teachers during these placements. These dilemmas required the teacher educators to think deeply about their beliefs and practices in these contexts. Findings from the study included the teacher educator’s tendency to make assumptions about good teaching and learning practices that were reflective of their personal pedagogical values and beliefs; their discomfort with their perceptions of some neo‐colonial practices within these international practicum sites and uncertainty about how to navigate the resultant tensions; and, the need to view the work of teacher educators though a new cultural lens when working in transnational contexts. Implications for teacher educators working with local hosting teachers during international placements include the need to understand and acknowledge the complexity of this dimension of teacher educators’ work, and for teacher educators to engage in parallel learning journeys with the teacher candidates they accompany. This involves critically reflecting on the experiences, assumptions, and beliefs that they bring to their new contexts, as well as adopting a global perspective and a deep consciousness of how one is perceived by others who are culturally, racially, or linguistically different.

Le Refus Lévinassien de la Mystique

Despite recognizing the Other, particularly the needy person, as a prime location for a meaningful experience of God and the metaphysical nature of his interpretation of the fundamental ethical experience, a careful reading of Levinas’ corpus reveals the modulations of his rejection of the mystical phenomenon. This paper analyzes the main arguments that justify his « Lithuanian » distrust of mysticism and the consequent reduction of religion as ethics in his thought, as a result of forgetting that the perception of and adherence to the same transcendent principle present in the deep consciousness –conversio cordis – that directs one’s gaze towards the need and suffering of others –conversio morum – is common to the mystical experience, faith – as core of religious experience to Jewish-Christian tradition –, and ethical commitment.

Afterword

Afterword Rich Blint (bio) and Douglas Field (bio) In 1963, James Baldwin delivered an address titled, “The Artist’s Struggle for Integrity,” at the Community Church in New York. From the outset, the speech, reprinted in Randall Kenan’s recently edited volume, The Cross of Redemption: Uncollected Writings, proffered two propositions by the author and activist: “that the poets (by which I mean all artists) are finally the only people who know the truth about us. Soldiers don’t. Statesmen don’t. Priests don’t. Union leaders don’t. Only the poets” (Cross 42; emphasis added). Baldwin’s second proposition was at once moral indictment and national prophecy expressed in rather exercised tones at the height of the civil rights movement: The second proposition is really what I want to get at tonight. And it sounds mystical, I think, in a country like ours, and at a time like this when something awful is happening to a civilization, when it ceases to produce poets, and, what is even more crucial, when it ceases in any way whatever to believe in the report that only the poets can make. … Art is here to prove, and to help one bear, the fact that all safety is an illusion. In this sense, all artists are divorced from and even necessarily opposed to any system whatever. (Cross 42; emphasis added) Baldwin employs here what were by then his characteristic, New Testament-style rhetorical devices of exhortation and summary appraisal finely honed during his early years in the church. “Only poets.” “All artists.” For him, the American poet (writer) is a spiritual figure, a seer, prophet, griot, witness, all too keenly aware of the sharp edges of national life and experience. He goes on to trace, “just for kicks,” the journey of this tortured subject, deploying “his” story simultaneously as model and cautionary tale for the isolated artist. The creative trajectory described is not so much Baldwin’s but a surrogate for sensitive, creative figures who “begin to discover that [they] are moving and … can’t stop this movement to what looks like the edge of the world” (Cross 42). In Baldwin’s expansive moral imagination, the artist in the American context is outlaw, a fugitive subject not only guilty of the crime of being acutely aware of the arrested state of American democracy, but who is further ostracized by her co-citizens because they are alive to the fact of this deep consciousness, but “cannot bear to watch it because it testifies to the fact that they are not” (43). Here, the artist-poet should not be understood in opposition to the contributions of the range of actors who make up Baldwin’s revolutionary band. Rather, the artist is especially “enjoined,” as the author so exquisitely termed it, “to conquer the great wilderness of himself. … [To] blaze roads through that vast forest; so that we will not, in all our doing, lose sight of its purpose, which is, after all, to make the world a more human dwelling place” (Collected 669). Baldwin’s long preoccupation with the “illusion of safety” as a crippling and destabilizing feature of American life, one that must be wholly rejected, is what is most compelling for our framing postscript to this historic special issue devoted to one of our major twentieth-century American writers. Consistent with his retort to William Faulkner in the particularly charged essay, “Faulkner and Desegregation,” Baldwin indicts the Mississippi-born author for endorsing the self-interested mantra of “going slow” in the direction of integration as a means of allowing the “emotional people” of the American South time to regain their equilibrium in rapidly changing times. Baldwin’s response to Faulkner is piercing, advanced as it was on the heels of [End Page 741] the Southern author’s infamous interview in March 1956. There, he declared that if the situation of desegregation rose to a contest between the federal government and the state of Mississippi, he would fight for Ole Miss, “even if it meant going into the streets and shooting Negroes” (“Faulkner” 121).1 As Baldwin understood it, Faulkner’s insistence on “going slow” recalled Thurgood Marshall’s insightful analysis of this flawed southern...

Burckhardt und Nietzsche im Revolutionszeitalter

Burckhardt und Nietzsche im Revolutionszeitalter

Pituitary Apoplexy Manifesting as Massive Intracerebral Hemorrhage

A 68-year-old man presented with severe conscious disturbance caused by pituitary apoplexy resulting in massive intracerebral hemorrhage (ICH). He had been periodically followed up for asymptomatic pituitary adenoma at another hospital for 8 years. Neuroimaging examination revealed pituitary apoplexy and massive ICH located in the left frontal lobe, and the ICH was directly connected to the intratumoral hemorrhage. The diagnosis was massive ICH from pituitary apoplexy. The patient underwent emergent evacuation of hematoma and removal of the pituitary adenoma via bi-frontal craniotomy. Postoperatively, he continued to exhibit deep consciousness disturbance and died 1 month after the operation. Pituitary apoplexy is usually characterized by intra-tumoral hemorrhage. The treatment strategy for asymptomatic pituitary adenoma is still controversial. This case shows that we should always consider the risk of pituitary apoplexy manifesting as ICH which may cause a fatal outcome.