When the Earth is ravaged,
and the animals are dying,
a new Tribe of people shall come to the Earth
from many colors, creeds, and classes.

And who by their actions and deeds,
shall make the Earth green again.

They shall be known as the “Warriors of the Rainbow"

-Hopi Prophecy


Sounds very much like so-called “Indigo Children”
Interesting.
 
THE GUEST HOUSE

"This being human is a guest house.
Every morning a new arrival.
A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.
Welcome and entertain them all!
even if they're a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be cleaning you out
for some new delight.
The dark thought, the shame, the malice,
meet them at the door laughing,
and invite them in.
Be grateful for whoever comes,
Because each has been sent
As a guide from beyond."

- Rumi
 
Parapsychology & Quantum Entanglement

by William G. Roll & Bryan J. Williams

particles-entangled.jpg





1. INTRODUCTION

January 28, 2008, Richard Wiseman, a psychologist at the University of Hertfordshire, is quoted in the Daily Mail of London: “I agree that by the standards of any other area of science remote viewing is proven, but begs the question: do we need higher standards of evidence when we study the paranormal? I think we do...Because remote viewing is such an outlandish claim that will revolutionise the world, we need overwhelming evidence before we draw any conclusions. Right now we don’t have that evidence” (Penman, 2008, p. 28). There are two important terms in this paragraph, “remote viewing” and “paranormal.” Remote viewing is when a person receives an impression of a distant scene without the aid of sensory stimuli or any other type of transmission (Bisaha & Dunne, 1979/2002; Dunne & Jahn, 2003; Lantz, Luke, & May, 1994; Puthoff & Targ, 1976; Targ & Puthoff, 1977; Targ, Puthoff, & May, 1979/2002).

The term “paranormal” suggests there is a realm of occurrences above or beyond what is normal because this is what the prefix para- means. The same is true for parapsychology but to a lesser extent; most parapsychologists are convinced that the field is on par with other scientific disciplines, alongside and certainly not above. But there is nothing to be said in favor of paranormal. Researchers now often use the term “psi” as in psi phenomena and psi research, a term introduced by Thouless and Wiesner (1948).

Psi does not say or imply anything about the nature of the phenomena. All we know is that things are correlated, such as the subject’s impression in a test of remote viewing and the distant scene, in the absence of signals from the scene to the subject. This does not mean an end of understanding. The main body of psi research consists of the exploration of factors associated with the presence versus absence of psi. The factors have been neuropsychological as measured by the EEG (e.g., Ehrenwald, 1977, pp. 716 — 720; Morris, 1977, pp. 705 — 710; Persinger et al., 2002), they have been psychological as measured by personality inventories (e.g., Honorton, Ferrari, & Bem, 1998; Palmer, 1977; Schmeidler, 1988, Ch. 7), and they have been physical as measured by geomagnetic detectors (e.g., Persinger, 1989; Spottiswoode, 1997; Tart, 1988). This body of research has achieved two things, it has demonstrated that psi is associated in lawful ways with the factors in question, and it has demonstrated that psi is a natural phenomenon because the factors are all natural.

However, our inability to explain how spatially separate things may be correlated has made a scientific theory beyond reach, and without a scientific theory, psi is not science even if the experimental evidence continues to pile up. But there is light at the end of the tunnel; it turns out that a scientific concept exists according to which things that are separated in space are nevertheless connected.


2. QUANTUM ENTANGLEMENT

Erwin Schrödinger (1935) has shown that according to quantum physics, if a subatomic particle is split, the two halves will remain “inextricably correlated,” or entangled, regardless of how far they are separated in space. However, there was no empirical evidence for this at the time, and Einstein (1949) found the idea “spooky.” Together with two younger men he came up with a thought experiment (Einstein, Podolsky, & Rosen, 1935), which was intended to show that it makes no sense to suppose that things can affect each other across space unless information is transmitted from one to the other. Because quantum theory asserts that things may be connected without transmission, Einstein thought the theory must be wrong.

The EPR thought experiment is interesting because it reveals Einstein’s thinking, and, more importantly, because it shows how quantum entanglement works. In the EPR experiment, a subatomic particle is split into two parts with opposite spins, X and Y, which are sent in opposite directions, one part heading towards detector 1, the other part towards detector 2, which is located at a distance from 1 and not connected to it in any way. If an observer, who is seated at detector 1, sees X, detector 2 will of necessity show Y because X and Y originate from the same source and are thereby entangled; conversely if detector 1 shows Y, detector 2 will show X. In contrast, Einstein was convinced that whether X or Y shows up on detector 2 is independent of what is shown on detector 1.

Until X or Y is detected, the system represents both X and Y, a condition known as quantum superposition, but when experimenter 1 sees X on his detector, the particle is no longer in superposition but has “collapsed” to X1 Y2. Things that are in superposition have no definite location and cannot be measured precisely.

But this was theory without experimental support, which made it possible that in the end Einstein’s dismissal of the EPR idea would win the day. However, in a mathematical restatement by John Bell (1964) of Einstein’s theory, where properties at 1 depend only on what happens locally at 1, and properties at 2 depend only on what happens locally at 2, Bell showed that if this locality were true, then measurable quantities predicted by quantum mechanics would be negated. The issue could not be addressed by another thought experiment, but required actual testing. It took 18 years before this happened. By 1982 Aspect et al. (1981, 1982a, 1982b) had reported three experiments that confirmed the predictions of quantum theory and negated Einstein’s local theory. There was now empirical evidence that, “quantum entities that have interacted with each other remain mutually entangled” (Polkinghorne, 2002, p. 80). (See the Appendix for a brief history of the development of the concept of entanglement within quantum physics.)


3. PSI AND QUANTUM ENTANGLEMENT

Josephson and Pallikari-Viras (1991) brought up Bell’s (1964) paper and said, “Experimental results, while not being totally conclusive, are such as to point towards this conclusion being valid” (p. 199). They then added, “The existence of such remote influences or connections is suggested more directly by experiments on phenomena such as telepathy (the direct connection of one mind with another) and psychokinesis (the direct influence of mind on matter), both of which are examples of so-called psi-functioning or psychic phenomena” (p. 199). Coming from two physicists, one of whom is a Nobel laureate, this is a stunning statement (Josephson received the Nobel Prize in 1973).

Polkinghorne (2002) is another quantum physicist who apparently accepts telepathy, but believes it is “quantum hype” to claim that EPR ‘proves’ that telepathy is possible” (p. 81). He explains, “the EPR effect does not offer an explanation of telepathy, for its degree of mutual entanglement is not one that could facilitate the transfer of information...random subatomic uncertainty is very different from the free will of an agent” (p. 92). But the evidence for telepathy is doubtful because any test for telepathy requires the existence of an objective record of the targets, which may therefore be inspected by clairvoyance, a fact that J. B. Rhine (1974) has pointed out. Even if telepathy occurs, it only shows that two minds are correlated, not that one transfers something to the other.

In spite of the fact that the EPR experiment was invalid as an argument against quantum theory, it did not end up in the wastebasket. On the contrary, it has become part of quantum talk because it provides a clear description of entanglement; the literature of quantum physics is peppered with references to the EPR effect (e.g., Bennett et al., 1993; Julsgaard et al., 2001; Mermin, 1985; Pan et al., 2000; Tittel et al., 1998).

Quantum physics has made an inroad into psi. Jahn and Dunne (1987) have applied its basic concepts to their findings in PK and remote viewing. Radin (2006), the most recent advocate of a psi-quantum connection, says, “Quantum theory and a vast body of supporting experiments tell us that something unaccounted for is connecting otherwise isolated objects [his italics]. And this is precisely what psi experiences are telling us. The parallels are so striking that it suggests that psi is — literally — the human experience of quantum interconnectedness” (pp. 231 — 232).

Josephson and Pallikari-Viras (1991) note that to apply quantum theory to psi amounts to a biological application of the theory. If this is to be more than a cosmetic makeover, quantum theory must enable us to better understand and predict psi.


4. PSI ENTANGLEMENT WITH OBJECTS IN THE PRESENT

Quantum entanglement involves pairs that “epistemologically exclude each other” (Polkinghorne, p. 33). In EPR, the pair is composed of particles with opposed spins; in perception, including ESP, the pair is perception and the event perceived.
Spontaneous Cases: Phantasms of the Living by Gurney et al. (1886) is the first case study. A phantasm or apparition is a hallucination,1 i.e., a mental product. For a hallucination to be included in Phantasms, it had to represent an actual event that the percipient did not know, and the percipient had to be awake. Of 702 such cases, most of the people had close ties to the percipients and were in crisis, two thirds dying or having just died (Schouten, 1979).

People who are dying or in a life-threatening situation tend to hallucinate (Barrett, 1926; Clarke, 1878; Giovetti, 1982; Grof & Halifax, 1977; Hunter, 1967; Hyslop, 1907; Jung, 1961, pp. 282 — 290; Moody, 1976; Osis, 1961; Osis and Haraldsson, 1977a, 1977b; Ring, 1979, 1980, 1984; Sabom, 1982; Sabom & Kreutziger, 1978; Siegel, 1977, 1980). The stages and mental states of dying are now well known. As Rodin (1980) explains, in the early phase of dying, hypoxia2 leads to “an increased feeling of well being and a sense of power...accompanied by a decrease and subsequent loss of critical judgment” (p. 262). As hypoxia is followed by anoxia, “delusions and hallucinations occur, until, finally, complete unconsciousness supervenes” (p. 262). Assuming entanglement between the dying person and the percipient, it would not be surprising if the latter may also enter a hallucinogenic state; the actual death of one may be a virtual death for the other.


The Census of Hallucinations by Henry Sidgwick et al. (1894) added little to Phantasms except that it provided a better treatment of the chance factor. Of the 17,000 persons who had been interviewed, 2,272 reported experiencing a veridical hallucination of someone dying. Compared to the death rate in England over the preceding ten years, this value exceeded the expected number by 440.Human entanglement may be a function of shared factors, such as gene frequency and bonding. In the cases of Sannwald (1963), Stevenson (1970), and Persinger (1974, Part 1) the pair was close family in 50 percent, 63 percent, and 53 percent respectively. The three studies showed this to be parent-child in 56 percent, 54 percent, and 61 percent respectively; husband-wife in 29 percent, 22 percent, and 25 percent; and between siblings in 15 percent, 24 percent, and 14 percent (op. cit., p. 82). For peripheral family, the percentages were 10, 7, and 16; for friends and acquaintances, they were 28, 27, and 14, and for strangers, 3, 11, and 9 (p. 83). In 8 percent of Persinger’s cases, the remote party was an animal pet. As Persinger notes, there is a marked consistency in the large percentages of close family, especially parent-child, in the three studies.

With respect to the perceived event in Sannwald, Stevenson, and Persinger, this was death in 43 percent, 41 percent, and 54 percent respectively; crisis in 36 percent, 41 percent, and 25 percent; and unimportant events in 21 percent, 18 percent, and 21 percent (op. cit., p. 84). In Persinger’s cases, 70 percent of the deaths were sudden. Interestingly, action by the percipient in the crisis cases was said to save the life of the other person in 70 percent of the cases (p. 73). In the three studies, females outnumbered males at 70 percent, 53 percent, and 76 percent. Persinger attributes the high percentage of women in his study in part to a greater willingness by women to communicate their experiences than men.
Persinger found that the two members of the pair were within the home in 18 percent of the cases, within one mile in 36 percent, and within 100 miles in 58 percent; while 30 percent involved distances of more than 2,000 miles (p. 65). Eighty-five percent of the experiences were at night (p < .001), peaking at 12 — 4 AM (p. 62). When comparing the four seasons, 40 percent were during the summer (p < .001, p. 61).

Summary:

The features shown by the cases of Sannwald, Stevenson, and Persinger are mutually consistent and resemble the Phantasms cases with respect to the predominance of death and crisis involving closely connected individuals. The characteristics suggest psi entanglement.


Experimental Studies:

Until the 1960s ESP studies were confined to the guesses and mental impressions of the percipients. Beginning with Dean (1966, 1969, Dean & Nash, 1967), ESP research has become increasingly physiological. Dean found that blood volume increases in the percipient, as measured by the plethysmograph, indicate ESP; such increases are a sign of emotional arousal. Also beginning in the 1960s, the electroencephalograph became a major tool for ESP research. There are three types of EEG correlation studies, (1) studies of unselected subject-pairs, (2) studies of pairs whose members are relatives, (3) studies of bonded pairs, and (4) studies that combine relatives and bonded pairs.


(1)
In a telepathy test by Tart (1963), the single agent received electric shocks at random intervals that correlated with highly complex EEG patterns in the percipients. The agent’s EEG was not recorded but the shocks must have resulted in disturbed brain waves. Targ and Puthoff (1974, pp. 606 — 607) found that changes in alpha activity occurred in the EEG of a percipient when the agent was subjected to bright light flashes in a room seven meters distant (p < .04).

(2)
Duane and Behrendt (1965) reported that two of 15 pairs of identical male twins showed EEG correlations. While one of the twins was stimulated by opening and closing the eyes in a lighted room to evoke brain wave patterns in the alpha range, the EEG of his brother, who was in another lighted room six meters away, also with open eyes, showed similar alpha patterns. The correlation was based on visual inspection of the twins’ EEG records, and was not statistically validated. Persinger et al. (2003) used four pairs of siblings as subjects in an EEG correlation study; all eight being blindfolded and wearing earplugs. Changes in the theta range were recorded (p < .01) from the percipient’s frontal and occipital lobes, when the agent was in a separate electromagnetically and acoustically shielded room and stimulated with 1 micro-Tesla magnetic pulses around the head; the pulses were produced by eight solenoids that encircled the head, an arrangement known as “The Octopus.”

(3)
Grinberg-Zylberbaum et al. (1994) had divided pairs of subjects, who were unknown to each other, into two groups; one group of pairs spent 20 minutes together in silent meditation to form a bond, the other group did not. The pairs were then separated and their members isolated in electromagnetically shielded rooms 14.5 meters apart. At random intervals, the agent was stimulated with bright light flashes to induce EEG changes while the percipient rested in the other room, also being monitored by an EEG. There were changes in the percipient’s EEG for the bonded pairs, which were similar to changes in the agent’s EEG from the light flashes. The effect also occurred in some of the pairs who had not undergone the bonding procedure.

In a study by Standish et al. (2003) a selected male and female subject pair, who had known each other for two years, spent 10 minutes together in silent meditation before both went through fMRI scanning, alternating as agent and percipient. While the percipient relaxed in the scanner, the agent viewed a randomly flashing checkerboard on a video monitor in an adjacent room. To prevent visual cues, the eyes of the percipient were covered with opaque goggles and the window to the scanning room was covered with an opaque shield. When the female was percipient, her fMRI showed significant activation in the visual cortex when the male agent was exposed to the lights (p < .001), but the fMRI of the male was not affected when he was percipient and the female was agent. In a replication study, Richards et al. (2005) used the EEG as well as fMRI scanning with a male-female subject pair who had known each other for six years. The EEG of the male subject, when he was percipient, showed significant changes in the alpha band (p < .0001) during the female subject’s stimulation periods. When tested during fMRI scanning, a significant decrease in activation was observed in the female subject’s visual cortex during stimulation periods when she was percipient (p < .017), an effect that was absent from the male subject’s fMRI scans when he was percipient.

During a visit by Roll to Persinger’s laboratory in 2006, Persinger described an unpublished study, in which pairs of students from one of his classes met once a week for one hour for four weeks and simply sat within one meter of each other. Each pair was then brought to the laboratory, where one member was stimulated by “The Octopus” in a shielded chamber while thinking about the other member, whose EEG was recorded in another room. Persinger found that within about 20 milliseconds after the magnetic field had completed its rotation around the brain of the student in the chamber, there was an associated increase in theta amplitude in the right temporal lobe of the other student.

Kittenis et al. (2004) did a study where pairs of subjects, who were emotionally close, were compared with pairs who were unknown to each other; there were also control subjects who were not paired with anyone, although told they were. Significant EEG correlations were found in the alpha range for both the emotionally close pairs (p < .023) and the unknown pairs3 (p < .007) while the EEGs of the control subjects were normal. When the brain maps of the subjects were examined, it was found that activation in the percipient’s occipital-parietal region closely followed the temporal sequence of activity in the agent’s brain.


(4)
Wackermann et al. (2003) tested related pairs, unrelated pairs, and control pairs. The members of the related pairs spent 20 minutes of silent bonding while the members of the unrelated pairs did not. The pairs were then separated and placed in electromagnetically and acoustically shielded rooms. In each test, the agent watched a video monitor that displayed random light flashes in the form of alternating checkerboard patterns, patterns that were not shown to the agents of the control pairs. Changes in EEG voltage were found both in the related-bonded pairs, and in the unrelated pairs during light flash periods; both were significantly different from the EEGs of the control pairs (p < .01). Standish et al. (2004) compared EEG correlations of related and bonded pairs, who were divided and placed in rooms 10 meters apart and attached to EEGs, the agent being exposed to the flashing light. There was no difference between the related and the bonded pairs, but the combined results showed significant (p = .0005) changes in the percipient’s EEG that correlated with changes in the EEGs of the agents when they were shown the light-pattern; there were no such changes during non-stimulation periods.

Radin (2004b) examined EEG correlations between 11 bonded pairs and two related pairs who were separated in rooms 20 meters apart, with the percipient’s room being electromagnetically and acoustically shielded. At random times, the agent was shown a live video image of the percipient on a monitor, which served both as a visual stimulus, and as a way to encourage mental connection with the percipient. Voltage changes in the percipient’s EEG were found to significantly correlate (p = .0005) with those occurring in the agent’s EEG during the periods when the agent was stimulated with the percipient’s image. No such correlation was found during control periods, when the experiment was run without subjects.


Summary:

Although several of the tests are described as telepathic, there is no evidence that the agent transmitted anything to the percipient; all we know is that the studies showed EEG correlations between two brains. Two of the group (3) studies, which included unrelated couples, also showed EEG correlations between these pairs. Similarly one of the studies from group (4), where strangers were included, showed EEG correlations. When the frequency of the EEG brain waves was indicated, this was the alpha wave in three studies by different researchers and the theta wave in the two tests by Persinger. While the alpha wave indicates an awake and relaxed state of mind, the theta wave is associated with sleep and may here have been generated by the magnetic pulses from The Octopus, which are known to induce altered states of consciousness (Richards et al., 2002). Four of five studies suggested that the occipital lobe of the percipient’s brain was engaged during the test (in one study also the frontal lobe), and in a fifth study it was the temporal lobe of the right brain hemisphere that was activated. In two experiments where male and female percipients were monitored by the fMRI, this showed activation of the brains of the females but not of the males.

The experimental results are in general agreement with the case studies. In the EEG experiments, the alpha wave (7.5 — 13 cycles per second) predominated in five studies, and the theta wave (3.5 — 7.5 cycles per second) in two studies. Under normal circumstances, the alpha wave is associated with relaxation and closed eyes, and the theta wave is associated with sleep. According to Persinger’s case study, a large majority of cases occurred at night when most people rest and sleep.

In four of five tests, the occipital lobe was activated. The occipital lobe is engaged in vision and in the formation of non-sensory visual images, such as REM dreams and hallucinations. In a majority of the cases, hallucinations and dreams predominated.

In the two tests where the brains of females and males were monitored by the fMRI, the brains of the female brains were activated but not the male brains. In the three case studies, the majority of percipients were female.


5. PSI ENTANGLEMENT WITH OBJECTS IN THE FUTURE

Noreen Renier (2008), who is known for her work with the police, was giving a talk at the FBI Academy when an agent asked what lay ahead for President Reagan, who had just been inaugurated. She closed her eyes and said, “The President is going to be popular” (p. 129). She then patted her hand on her left side and said, “he is going to be shot in the upper left chest, in about three months” (p. 130), but that he would survive. March 30, 1981, John Hinckley fired several rounds at Reagan, one of which entered his left lung.

Precognition seems to entail perception of something in the future that does not yet exist and therefore cannot be perceived. The contradiction may be resolved by taking recourse to EPR. In EPR, an observer detects one of the two halves of a particle and thereby terminates its state of superposition so that the second half enters reality and may therefore also be observed. To apply the model to precognition, it may be noted that any ordinary event is likewise composed of two halves, the physical event and the perception of the event. The two parts coalesce in the specious present, thereby making up the environment of present-time. However, an event in the future is in superposition and thereby only a possibility unless and until it is observed or “recognized.” In other words, the percipient would not inspect a pre-existing physical event, but would observe one of the many systems that are in superposition, thereby transforming a potential event to an actual one. Which of the possible events is to be chosen, we may surmise, depends on the needs of the subject and perhaps on other factors. As a lecturer Renier would have identified with her audience; because an important concern of this group was to protect the President, she would have had the same concern.


Spontaneous Cases:

E. M. Sidgwick (1888-1889) made a study of precognition cases that had been excluded from Phantasms because this was limited to present-time psi, but had been subject to the same high criteria of selection. She limited herself to the question of whether the match between the precognitive experience and a future event may have resulted from chance coincidence; there were several cases she was unable to dismiss in this way. Sidgwick (1923) suggests that in precognitive telepathy two minds “work together” or “merge” although one is in the present and the other is in the future (pp. 419 — 423). The best-known study of precognition may be An Experiment with Time by John Dunne (1927). Dunne had noticed that some of his dreams came true, which made him enter these dreams in a diary. He thought others might also have precognitive dreams, and that they might be revealed by the diary method. Besterman (1932-33) followed Dunne’s lead by having 43 subjects record their dreams for three weeks and note subsequent events they seemed to reflect. There were 430 such dreams, but only two “good cases” (p. 204). In a study of 349 precognitive experiences that had been authenticated and published in the SPR Journal, Saltmarsh (1934) found 100 were about death as compared to other events (p < .01). However, 35 of the 63 hallucinatory precognitions were about death (p < .001).

L. E. Rhine’s (1954) survey of precognitions show 75 percent to be dreams, a trend also observed by Van de Castle (1977, pp. 473 — 481). She said the percipients often “marveled at the fact that the precognitive experience was just like ‘remembering’ the future” (p. 121).
Persinger’s cases include 128 precognitions, of which 48 percent are of death, 41 of non-fatal crises, and 11 of trivial events. Thirty-three percent of the crises are car crashes, 23 percent are tornadoes and other natural disasters, and the remainder consisting of other danger. In 23 percent, where the future event was about the percipient and was life threatening, the experience enabled the percipient to take evasive action (p. 136). Of the 98 cases where the event was about someone else, 67 percent concerned a member of the immediate family, 18 percent distant relatives, 14 percent friends and acquaintances, and in a single case a stranger (p. 140). In 89 percent, the percipient was a woman, a figure that is based on 71 cases where the sex of the percipient is stated. In 51 percent, a woman was the percipient and a man was the agent, in 38 percent both were women, and in 11 percent both were men; there were no reports of male percipients and female agents (p. 135).

In the cases where the future event may have killed or injured the percipient, in 50 percent, the event occurred within a few seconds of the experience, and in 77 percent within a few minutes (p. 136). Regarding precognitions about others, 13 percent transpired within 30 seconds, 24 percent within an hour, 39 percent within 12 hours, 50 percent within 12 hours, 69 percent within a week, and 85 percent within a month. In nine percent of the cases the precognized event was more than a year in the future (p. 137).

Thirty-four percent were hallucinations (17 percent visual and 16 percent auditory), 32 percent were dreams, 17 percent were waking impressions, and nine percent were omens, such as black butterflies for death, the remainder consisting of other categories (p. 129). In 70 percent of 104 cases, where the hour of the experience was reported, this was nocturnal (p < .01, based on an even split of night and day). The number of cases peaked at 10 PM, remained relatively frequent until 2 AM, and then declined. The monthly and geographical distributions were trivial.


Experimental Studies:

The first precognition tests were attempts to predict either the future order of ESP cards or die-faces that would turn up by rolling dice, but now it is standard to use REGs. A meta-analysis by Steinkamp, Milton, and Morris (1998) of studies that compared clairvoyance and precognition (25 studies from 1935 — 1997 by 16 investigators) had shown p = 9 x 10-7 for the precognition aspect of studies. In comparison, the clairvoyance aspect of the studies had p = .002.

The studies of “presentiment” by Radin (1997) introduce a new paradigm. Instead of having his subjects register their impressions on an REG, he used their physiological reactions, hence presentiment. Immediately before the REG chose a picture to be shown, the subject’s electrodermal response was recorded with a finger electrode. A monitor in front of the subject then randomly showed either a violent scene, an erotic situation, or a landscape. Radin reports that about three seconds before viewing the first two types, his subjects showed significantly larger electrodermal responses than before viewing the landscapes, an indication of increased emotion (p = .008). Radin (1998) repeated his results and also found that the emotional targets were associated with an increase in heart rate. In follow-up studies by Bierman and Radin (1997, 1999), the presentiment effect was most prominent for pictures of violence followed by erotic scenes. Radin (2004a) has done three additional presentiment studies, also successful, with a range of equipment, test settings, and subjects. Spottiswoode and May (2003) have elicited presentiment responses by using startle noises instead of emotional pictures (p = 5.4 x 10-4).


Summary:

Like present-time ESP, death and crises predominate in the precognition cases; the percipient is closely connected to the victim; there are more female than male percipients; and the experiences are mostly nocturnal. The precognitions differ from the others insofar as they are often about upcoming danger either for the percipient or the remote person, the predictions often enabling the percipient to avert the danger. Half of the events foreseen occur within one day, and there are few beyond a month. The importance of emotion for precognition is confirmed by the presentiment tests.


6. PSI ENTANGLEMENT WITH OBJECTS IN THE PAST

Retrocognition or perception of things in the past usually takes the form of psychometry, a procedure where a person holds an object and thereby is able to connect with people and events associated with the objects. Sir Oliver Lodge (1909) said, “it appears as if we left traces of ourselves, not only on our bodies but on many other things with which we have been subordinately associated, and that these traces can thereafter be detected by a sufficiently sensitive person.” On the basis of his studies of the medium, Leonore Piper, William James (1909) proposed that the memories of a person may persist after death in the objects with which the person was connected when living. Quantum physicist David Bohm (1980) discusses brain memory and the memory in inanimate objects in terms of enfoldment, his term for entanglement. Memories, he says, are part of the brain’s “implicate” order that is “enfolded” within the “explicate” brain structures. He then adds, “the world of familiar physical structures has room in it for something like memory in the sense that previous moments may leave a trace though this trace may change and transform almost without limit. From this trace (e.g., in the rocks) it is in principle possible for us to unfold an image of past moments, similar in certain ways to what actually happened” (pp. 207 — 208). From this it follows that “the explicate and manifest order of consciousness is not ultimately distinct from matter and that the two may only be different aspects of one overall order” (p. 208). The pair, matter and consciousness or mind, is the paramount example of “pairs that epistemologically exclude each other” (Polkinghorne, p. 33) and that thereby may be entangled.

The police cases of Renier (2008) are vivid examples of memories in objects. Detective Tom Atkinson sent Renier a bloodstained earring from a woman who had been stabbed to death (pp. 103 — 108). No clue about the murder had been found, and the woman’s mother had asked Atkinson to contact the psychic. With the earring in one hand and the phone in the other, Renier “closed my eyes, targeted my mind on the earring, and all of a sudden, it was like I was looking in a mirror. I could see the murderer washing his hands and combing his hair. I could see him perfectly. I saw the tattoos on his arm, I saw his whole face, and I described him over the phone” (p. 104). The detective asked if Renier could see what was happening to the woman. This brought her back, “and this time I was being murdered by the tattooed man. He was holding me tight by the wrists...as the razor sharp knife tore into my body over and over and over” (p. 104). Atkinson said he first thought Renier had learnt about the crime, “then I realized that the information she had, no one knew” (p. 107). Speaking of the murderer, he said, “his physical appearance was as she described. His social background was as she described. The tattoos she described were accurate” (p. 107).4 The police in Holland (Tenhaeff, 1955, 1972) similarly used a psychic, Gerard Croiset, to help them solve crimes or find lost persons. LeShan (1968), who had been asked by the family of a missing man to help find him, obtained his pen and handed it to the medium, Eileen Garrett. LeShan reported several correct impressions about the man, including his present location. The description of crisis, sudden death, and other violent events was a main theme for Senora de Zierold (Pagenstecher, 1922; Prince, 1921). For the subjects of Osty (1923), the easiest precognition is death, and the one where they make the fewest errors. Björkhem (1943) said that his subjects tended to focus on emotionally significant events, followed by recent events (p. 57).

To understand the function of the object, mistakes make good teachers. Hodgson (1892) found Leonore Piper to be most reliable if the object had been “handled or worn much and almost exclusively” (p. 21) by the target. E. M. Sidgwick (1915) quotes her as saying in trance that it often causes confusion if the object has been “handled often and by a great number of persons” (p. 624) and that it should “be handled as little as possible by other hands” (p. 638) than the hands of the target. In many of Osty’s (1923) tests of Mme. Morel where the purpose was to obtain information about the owner of the object, she instead spoke about Osty himself or about the person who had brought him the object. In Saltmarsh’s (1929) tests of Mrs. Warren Elliott, where the objects were sent to Miss Newton, the SPR secretary, who wrapped them up for the tests, Saltmarsh said that in about 20 percent of the tests, Elliott described Miss Newton and the SPR offices rather than the owner of the objects; as Saltmarsh noted, she was the person who most recently handled the objects. These observations suggest that objects, which have been handled by people, thereby become entangled with them whether or not they are targets. Once the subject had become entangled with the object, this has no function and may be discarded (Osty, 1923, p. 131; Sidgwick, 1915, p. 307f).

Only a few psychometry tests have been recorded. Marsh (1958) compared ESP scores of subjects who were provided with personal items from the target person, with the scores of a control group who were given items from others. Marsh reported improved scoring by the experimental group after they received the objects and none by the control. Similarly, Kirby (1959) obtained significant ESP results when the subject knew the target and his location, and none when the persons and places were unknown. On the other hand, tests by Osis (1966) comparing close with remote linkage were not significant.

Roll (1966a, 1966b) did three psychometry tests, of which the third was significant. In preparation for the test (Roll, 1966b), pairs of blank cards in airtight polyethylene covers were distributed to four individuals who kept them for several days. An equal number of pairs remained in the factory box until shortly before the experiment, when they were also placed in polyethylene bags. A psychic, Shirley Harrison, then attempted to match the cards from the same pair. One run consisted of matching four cards (in envelopes placed inside cardboard folders) against four key cards (also in envelopes) that were mounted on a board. Two experimenters randomized the envelopes by hand shuffling and recorded the results independently. Four experiments were conducted with Harrison and Marie Mazen, another psychic, but only one was significant (p = .04; not corrected). In two follow-up experiments with the two psychics, the scoring on the cards kept by one of the four individuals (R.K.) was significant in each (p = .05 for each).

Johnson (1984) tested Gerard Croiset to see if he could distinguish between identical cards associated with four of his patients (Croiset was also a psychic healer). Each patient was given a polyethylene bag with six blank cards and asked to carry this for a period of time. In preparation for the experiment, Johnson placed the four sets of six cards in identical envelopes together with strips of audiotape with different frequencies, to make identification of the cards possible. One envelope with its card and tape was removed from each set of six envelopes and used as a key. After the remaining 20 envelopes had been randomized, Croiset tried to match them against the four keys, obtaining a score of 11, where five is expected by chance (p < .01). It seemed that Croiset responded to differences between the cards from their having been carried by different people.
An experiment by Parra and Argibay (2006) compared psychometry and regular ESP tests. Their 71 subjects were non-psychics, but most reported psi experiences. The objects were 100 identical leather-and-metal key rings that had been acquired by four assistant experimenters in a gift shop and carried by them for 15 days (i.e., each had 25 key rings). Each subject did four sessions where they handled four key rings in each, recording their impressions about the assistants, who then scored them for accuracy. The result was nonsignificant. The targets in the ESP tests were pictures that were concealed by cardboard and placed in front of the subjects. The result was significant (p = .005), and the difference between the two test conditions was also significant (p = .008).


7. PSYCHOKINESIS AND QUANTUM ENTANGLEMENT

Spontaneous PK: Everyday PK incidents are rare.5 L. E. Rhine (1963) found only 178 cases in contrast to more than 10,000 of ESP. The occurrences included falling pictures and clocks stopping, and were nearly always associated with a death or crisis of a relative or friend, such as a clock stopping at the person’s death; only four events were positive although probably also stressful, namely giving birth and being released from prison.
Incidents that occur repeatedly near an agent without tangible contact are known as poltergeist or recurrent spontaneous PK (RSPK). In a survey by Roll (1977) of 116 firsthand reports from 1612 to 1974, in four Roll and his colleagues were present during one or more events (Pratt & Roll, 1958; Roll, 1968, 1970, 1993; 1972/2004; Roll & Pratt, 1971), the same applies to a 1984 case (Roll & Storey, 2004). The five cases share several features, there were statistically significant declines of the number of incidents events with increased distance from the agent; there were significant clusterings of events with the same objects, class of objects, or in the same area; the events were associated with anger by the agent towards a parent or other caregiver; and objects that the observers gazed upon did not move.

William Joines (Roll & Joines, 2001) analyzed the decline effect in the cases of Vasquez, Callihan, and Resch, which seem especially reliable because in each of the three, Roll and his colleagues were present for several events that they were unable to explain in terms of fraud or other known processes (Pratt & Roll, 1971; Roll, 1993, 1972/2004, Ch. 9 & 11; Roll & Storey, 2004, Ch. 12 & 18). Because Roll’s earlier cases had shown evidence either of the inverse square or of the exponential decay function, and assuming that the source is electromagnetic (EM) energy from the agent, Joines constructed a formula that combines the two. The data-points from Vasquez and Resch (Figs. 1 & 2 in Roll & Joines, 2001) fit exactly the same equation with the same constants while the data points from Callihan (Fig. 3) fit the equation with different constants.6 It makes sense that RSPK data-points representing forces on objects should fit a field intensity versus a distance curve. Electromagnetic force is directly proportional to electric and magnetic field intensity and, like acoustic waves, is described by the same differential Maxwell equations. While an acoustic wave cannot propagate through a vacuum but requires a material like water or metal, EM waves propagate best through empty space because matter attenuates the wave. Space is actually filled by an EM field that fluctuates around zero, known as zero-point energy (ZPE). Because the vacuum has no mass and no net electrical charge, a propagating EM wave relies on equal and opposite charges that oscillate with the EM field intensity, which begins on a positive charge and ends on a negative charge. The equal and opposite charges, must have either no mass, or the mass of one charge must be negative of the other. The electric field intensity is polarized in a direction perpendicular to the direction of propagation and the polarization changes sign as the field oscillates through zero to reach a maximum in the opposite direction.

To account for the selection of a specific object in RSPK, Joines (Roll & Joines, 2001) suggests that a message or code is sent from agent to object. The agent generates the message, and the object receives the message and alters its position accordingly. Other informational processes such as TV are transmitted on carrier waves. The carrier wave for RSPK could be the ultraviolet and far-UV regions of the spectrum because they would carry more information than lower frequencies. One RSPK case, where flashes of white light occurred near the agent (Roll, 1972/2004, Ch. 6), has raised the possibility that others may generate light. Using a photomultiplier, Joines and Roll, in an unpublished test in the 1970s, found that a female psychic healer built up electrical charge on her body and emitted photons from her hands when she brought them up to the photomultiplier tube and concentrated on sending healing energy. This resulted in a wave with a wavelength peak of 385 nanometers, which dropped off to progressively lower values. Since the visible spectrum consists of wavelengths between 700 and 400 nanometers (red to violet), 385 nanometers is just beyond visible in the violet to ultra-violet range. This is close to visible and there were in fact occasions when a faint light can be seen to emanate from the psychic in the darkened room. Baumann, Joines, Kim, and Zile (2005) resumed the work with 19 experienced psychic healers, of which a young yoga devotee was able to emit photons by a method said to awaken the body’s kundalini energy. During two sessions, he produced two large spikes on the photomultiplier, the first at 205,535 counts per half-second, the second at 42,411 counts, the baseline being less than 20 counts; the spikes were accompanied by negative voltage surges from an arm electrode. The effort resulted in an “unbelievable burning inside” (p. 221) and spitting up of blood by the subject although an infrared camera showed his body temperature to be only 98 degrees Fahrenheit. The experiment was terminated to protect the subject, but it took nearly a week for him to recover. Chimmoy (1992) warns against activating the kundalini except with expert guidance.

In the meantime Green et al. (1991) had built equipment to measure bio-energy. Six of 14 psychic healers produced surges of 4 — 221 volts, mostly of negative polarity. No attempts were made to measure photon emission. The Duke and Green research lead Joines and Roll to a theory according to which the source of RSPK is electromagnetic waves from nerve cells in the skin. Activation of dermal nerve cells causes the electrodermal response, which may register ESP (Braud, 2003; Radin, 2006, Ch. 10). In RSPK, dermal nerve cells would act as transmitters of energy rather than receivers. This brings up the question of how weak EM waves can bring on the movement of large objects. According to Blanchard et al. (1959, p. 188), the state of an object is determined by four quantum numbers, one of which refers to the spin of a fundamental particle. In principle, all four numbers may be changed by the delivery of the proper message from agent to object, but altering the spin of an electron only requires a very small amount of signal energy for an interaction to occur. This could make an object that has been stable in one location fly immediately to another location where it is again stable. Some of the quantum numbers that specify the state of an object may be influenced by an applied magnetic field (op cit., p. 182). There are two factors associated with RSPK that may bring this about. It has been found that the onset of RSPK tends to occur during increases of geomagnetic disturbances (Gearhart & Persinger, 1986; Roll & Gearhart, 1974), and that RSPK agents often show evidence of complex partial seizure (Roll, 1977, pp. 400 — 401), or of Tourette’s syndrome (Persinger & Roll, 1993), and thereby of anomalous surges of EM waves from brain cells. If RSPK is due to EM waves, this has to be EM waves that have a psychological component because of the evidence that RSPK is associated with emotion (Roll, 2007), evidence that is consistent with Jahn and Dunne’s concept of waves of consciousness (Section 8).


Experimental PK:

Prior to Schmidt’s (1976) PK tests, he generated and recorded REG data with no one being present to observe the data until the actual experiment, when they would be played back to the subject in the form of auditory clicks through headphones, movements of a needle, or a combination of the two. The subject would then attempt to influence the data such that they produced the desired outcome, for instance, more frequent or louder clicks, or more frequent movements of the needle to the right than to the left. Schmidt (1976) found non-random displays in the pre-recorded data in three experiments, ranging in significance from p = .05 to p = .001. In other tests Schmidt (1987) found that when subjects attempted to influence the outcome of pre-recorded REG data that had first been shown to another person, they were unable to do so because the wave function had collapsed for these data, and the outcome was therefore determined. In another test, Schmidt (1987) made a copy of the magnetic tape that held the REG data. He locked the original tape in a safe and gave the copy to the subject, who then played it back while attempting to affect it. After receiving the subject’s copy of the tape, Schmidt retrieved the original from the safe, compared their outcomes and found they were exactly the same, both showing a non-random pattern in the desired direction. Because the two tapes were duplicates, they would be expected to show a non-local correlation or entanglement according to the Bell theorem. The theorem says that if a quantum system is divided, the two parts will continue to interact in spite of obstacles or distance in space-time. Because the REG data had already been collected, it seemed that if successful, the subjects would have had to direct their influence backwards to the time when the data were generated, that is, they would show evidence of retro-PK.

In some of the experiments, the pre-recorded data were mixed with data collected and displayed in real time to allow a comparison between the two; there was no significant difference between them. Schmidt (1993) arranged to replicate the experiments in five experiments that were supervised by independent observers to preclude fraud and error; the combined result was significant at p = .0001. Replications by others followed, and a meta-analysis by Bierman (1998) of all retro-PK experiments gave a highly significant result at the p = 10-8 level.

Quantum physics provides an alternative to retro-PK. In quantum physics, the behavior of subatomic matter is governed by probability. According to the Heisenberg uncertainty principle, subatomic particles do not have a definitive location in space-time until detected; in other words, they appear when observed; before detection, the particles are in superposition. Which location a particle will occupy when observed, can only be determined at the moment of observation, at which time the particle occupies the point that is most probable based on prevailing conditions. As an analogy, imagine that the particle is a coin; a coin has two possible states when flipped, heads or tails. Before being flipped, the coin is in superposition insofar as it is both heads and tails. When the coin is observed after being flipped, it is now either heads or tails, which is equivalent to the situation in quantum physics. Schmidt (1987) suggests that when a system is in superposition, it may be affected by PK and enter reality. By this interpretation, retro-PK is not PK acting backwards in time, but delayed PK on unobserved objects (Schmidt, 1987; Stapp, 1994). Schmidt’s work suggests that the mind, and the brain to which it is tied, plays a central role in defining physical reality.


8. CONSCIOUSNESS WAVES

Bohr (1961) regarded the opposed properties of a fundamental particle, such as its wave and particle behavior, as complementary and not only contradictory, and then went on to deal with consciousness in the same way, “the nature of our consciousness brings about a complementary relationship between...the psychical and the physical aspects of existence...which it is not possible to thoroughly understand by one-sided application either of physical or psychological laws” (p. 20, 24). In pondering Bohr’s wave-particle complementarity, Jahn (1991) considers that the source of the complementarity may be consciousness7 itself. He quotes James Jeans (1943): “There is no longer a dualism of mind and matter, but of waves and particles; these seem to be the direct, although almost unrecognizable, descendents of the older mind and matter, the waves replacing mind and the particles matter” (p. 204). This lends support to Jahn’s contention that “it may not be the physical world...that presents these wave-particle complementarities [to consciousness], but rather the perspective of the consciousness observing it...From his beginnings, man has clearly possessed the capacity to think in both particulate and wave-like terms: allusions to sharply localized objects and to broadly diffuse undulatory effects share prominence in the art, language, and science of all cultures and all ages” (pp. 6 — 7). This enables Jahn (1991) to extend Bohr’s complementarity principle to pairs of “consciousness conjugates” that are antithetical and also complementary.

Examples of such conjugate pairs include: mind and matter, observation and participation, structure and function, logic and intuition, left brain and right brain, and objectivity and subjectivity. Jahn notes that although the members of such pairs involve different processes and concepts, together they make up consciousness; in turn, consciousness sees the same double aspect in things it faces, whether they be animate or inanimate. Jahn and Dunne (1987) develop this theme in their theory of “waves of consciousness” (pp. 193 — 287). Consciousness waves may result in “consciousness charges” in objects (pp. 235 — 237). Such charges may store energy in objects “for later release, either gradual or cataclysmic, constructive or destructive, when triggered by some subsequent event” (p. 237). The “linger effect,” reported by Watkins and associates8, and the “conditioned space” of Tiller and others9, may be examples of gradual and constructive charges, while object and area “focusing” in RSPK, together with delayed-action RSPK10 (i.e., disturbances when the agent is absent), may be examples of cataclysmic and destructive charges.


9. CONCLUSION

Quantum entanglement accounts for the problem of psi, how conjugate pairs may remain connected when separated by distances of space and time. If this were its single contribution, quantum theory would be of inestimable value to the comprehension of psi, but there are others. The combination of complementarity of waves and matter, where material objects exhibit wave-like properties, may provide a physical underpinning of the complex trajectories of RSPK objects, including objects that move around corners or penetrate physical obstacles; the participation of the observer in formulating reality may account for the odd PK data of Schmidt and others; a version of the uncertainty principle may explain the strange fact that a stationary RSPK object, which is at the center of the perceptual field or is filmed, does not move. More traditional concepts, such as the concept of charge and the accumulation of charge may explain how a psi influence may remain unobserved in an object or area to be discharged at a later time as in the linger effect and delayed-action RSPK.

J. G. Pratt (1974) wrote, “acceptance of the findings of parapsychology by other scientists will not occur until a theory is available that ‘makes sense’ of psi” (p. 134). J. B. Rhine (1962), who provided a professional roof for Pratt, Roll, and many others, wrote, “When psi capacities transcend space or time...they are revealing fundamental properties of the human mind as a whole” (p. 153), a conclusion that conflicts with traditional science, where mind is merely an epiphenomenon of the brain, but that is basic to quantum physics. As d’Espagnat (1979) said, “The doctrine that the world is made up of objects whose existence is independent of human consciousness turns out to be in conflict with quantum mechanics and with facts established by experiment” (p. 158).



Notes

1. Hallucinations include any experience that simulates sense perception, including vision, sound, smell, taste and touch. Normal people often experience hallucinations when falling asleep or awakening, known respectively as hypnogogic and hypnopompic hallucinations.

2. Hypoxia is a deficiency of oxygen in body tissue; anoxia is hypoxia of such severity as to result in permanent damage.

3. The p-value for the unknown pairs is larger because Kittenis et al. (2004) combined the data from the emotionally close and unknown pairs. On their own, the data from the unknown pairs are nonsignificant.

4. The impressions of Renier are not always on target; sometimes she only gets a partial picture or latches onto the wrong person. Other psychics have been commended by the police for their help in solving crimes, including Marinus Dykshom, whose autobiography, My Passport Says Clairvoyant, describes some of his cases.

5. Flammarion (1922), who followed the SPR rule of only accepting corroborated reports, had only 23 PK cases in his collection, of which a mere five were movement of objects, the remainder being sounds. Rhine (1963) excluded sounds because their origin could not be established.

6. Physical constants such as the speed of light depend on laboratory measurement and are thought to be changeless over time.

7. In Jahn’s usage, the term “consciousness” includes perception, cognition, intuition, instinct, and emotion, whether they seem conscious, subconscious, superconscious, or unconscious (Jahn & Dunne, 1987, p. 203).

8. Studies by Watkins and associates (see Wells and Watkins, 1975, for a review) found that anesthetized mice, serving as targets for bio-PK, had revived sooner if treated by psychics rather than by non-psychics. They also found that the healing ability “lingered” in the spot where a mouse had been revived, such that a new mouse placed there would revive sooner than controls. In a study by Watkins and Watkins (1974) of apparent PK by Felicia Parise on a compass needle, the needle would gradually return to standard north as it was slowly moved away, but would again deflect when replaced in the spot where Parise had produced the initial PK effect; the linger effect lasted about 25 minutes.
Bengston and Moga (2007) reported linger effects in studies of the healing effect of the “laying on of hands” on breast cancer-injected mice. The healing treatment mice had shown anomalous cancer remission, whereas control mice did not. However, 69.2% of the control mice that had been housed in the same lab as the treatment mice and/or been seen by the healer also showed anomalous remission. Only when the control mice were moved to a different, untreated lab did they show normal cancer growth and mortality rates. For additional discussion of linger effects, see Williams and Roll (2006).

9. Tiller and associates (2004) had introduced the concept of “conditioned space” in studies of the anomalous changes observed in the pH level of commercially bottled water (Tiller et al., 2000). The water had been exposed to physical measuring devices that had been “imprinted” with human intention by deep meditators. When left in a laboratory over a period of three months, a continuous exponential increase in pH was observed in water being measured by an “imprinted” pH device. Moreover, the intention imprinted on the device not only affected other devices near it, but also the surrounding lab space, suggesting that the intention “diffused” into this space and “conditioned” it to produce the same effect as the imprinted device. Some studies of distant healing with REGs have shown similar effects. Crawford et al. (2003) found that the REG data collected in the room where a bioenergy healer regularly treated his patients had shown significantly more non-random patterns than the data collected by a control REG running in a library (p < .0005). Radin et al. (2004) had collected data from three REGs in a room that was being treated by Johrei healers to create a healing space. On the third day of data collection, the three REGs had each shown a non-random deviation at nearly the same time (combined p = .00009). Similarly, Blasband (2000) observed non-random REG behavior in a room where psychotherapy was taking place (p = .0001). For additional discussion, see Williams and Roll (2006).

10. Object focusing refers to repeated occurrences with the same object or type of object, and area focusing is about repeated occurrences at specific sites within the general location of the phenomena (Roll, 1975). In a survey (Roll, 1977) of 116 historical cases of RSPK, 107 (92%) showed apparent evidence of focusing, but it was not possible to disentangle the focusing from the proximity effect in these cases (e.g., objects might often move from a shelf if the agent was nearby, which might be evidence of the proximity effect and not of area focusing. However, two cases investigated by Roll and his colleagues showed evidence of focusing that could not be attributed to proximity of the agent.

Acknowledgments

The work of the senior author has been supported by a grant from Gary L. Owens to the University of West Georgia.



APPENDIX: THE EVOLUTION OF PHYSICS1

The beginning of modern physics came in the garden of Isaac Newton when he saw an apple fall from its tree2, and conceived the theory of universal gravitation. The theory was published in his Philosophiae Naturalis Principia Mathematica in 1687, and resulted in the conviction that nature is comprehensible and deterministic. Newton also explored light and speculated that it consists of beams of tiny particles. More than 200 later Newton was proven right when light was found to consist of quanta, but much water had to flow over the dam before this could be established. To survey the evolution of physics, we have divided it into several steps. The first four steps are mostly consistent with classical physics, while the remaining seven steps represent the radical approach of quantum physics.

Step 1: The first experimentally based discovery about light showed that it comes in waves. In 1801 Thomas Young demonstrated that the alternating patterns of light and dark that results when a beam of light waves passes through a prism, depends on whether the light oscillations are in phase or out of phase. If in phase, the crests of the waves combine and produce bands of brightness, and if out of phase, they cancel each other out, resulting in bands of darkness. The same happens when the light beam passes through a barrier fitted with a pair of slits in it, and the waves encounter each other on the other side as they flare outward (or diffract) through the two slits. Against a smooth surface, this creates a fringed pattern of light and dark bands, often known as a double-slit diffraction or interference pattern.

Step 2 is about electric waves in conductors. In 1819 Hans Christian Oersted discovered that a wire with an electric current causes a suspended magnetic needle, such as a compass needle, to turn at right angles to the wire. This showed that electricity and magnetism, which had been thought to be entirely different, were in fact interlinked. Oersted had thereby laid the foundation for the science of electromagnetism, but it was left for Michael Faraday and James Clerk Maxwell to elucidate the details. Maxwell set forth his equations in the 1873 Treatise on Electricity and Magnetism, a work that remains fundamental to electromagnetic theory. The equations show that electromagnetism comes in waves and that the velocity of the waves is determined by the same physical constant, including the constant of the velocity of light.

Maxwell also thought that waves are oscillations in an all-pervading medium that he called the ether (analogous to the way sound waves travel through a medium we now know as air). However, there was no empirical evidence for the ether, which made Albert Michelson and Edward Morley devise an experiment in 1887 that they hoped would prove its existence. They reasoned that if light is waves traveling through the ether, then the speed of the waves must depend on the location of the observer. They chose the earth as their laboratory because the earth and thereby the observer move in different directions as determined by its orbit around the sun. John Polkinghorne (2002) has come up with an analogy: “Think about waves on the sea. Their apparent velocity as observed from a ship depends on whether the vessel is moving with the waves or against them, appearing less in the former case than in the latter” (p. 4). But Michelson and Morley found no difference at all in the velocity of light whether the earth moved with or against the waves from the sun. Their discovery spelled the end of Maxwell’s ether and the beginning of Einstein’s special theory of relativity. Michelson received the 1907 Nobel Prize in physics, becoming the first American to do so.

Step 3 took place in a grade school in Switzerland where Johann Balmer, a German mathematician and physicist, was teaching. In 1885 Balmer discovered that when light from incandescent hydrogen is split by a prism, the result is a set of colored lines, known as spectral lines, with each color corresponding to a different frequency of the light. But the full importance of Balmer’s finding required further steps.

Step 4 came in 1897 when J. J. Thomson discovered that negative charge is carried by tiny particles, which came to be known as electrons, and he assumed that the balancing positive charge was spread over the atom as a whole. Thomson’s theory became known as “the plum pudding model” of the atom, the electrons being the plums and the positive charge, which supposedly filled the rest of the atom, being the pudding.

The next seven steps bring us to quantum physics.

Step 5 is due to a 1900 study of black body radiation by Lord John Rayleigh. A black body is an object that absorbs all radiation that reaches it and then reemits it all. Rayleigh expected to verify the prediction of classical physics that the equilibrium between the two processes would be a function of the temperature in the black body. But his study of radiation within a specially designed oven, showed no relationship at all with temperature. On the other hand, there was a clear relationship to the frequency of the radiation, a fact that made no sense. Max Planck then came to Rayleigh’s rescue. Planck proposed that radiation is not absorbed or emitted in the smooth way of classical physics, but in discrete packets or “quanta” of energy and that the degree of energy in quanta is proportional to the frequency of radiation. Planck would eventually receive the 1918 Nobel Prize for his proposal.

Step 6 came in 1905 and is due to Albert Einstein, “a young man with time on his hands as he worked as a third-class examiner in the Patent Office in Berne (Switzerland)” (Polkinghorne, 2002, p. 8). Einstein, who regarded Planck’s quanta as abiding entities, was interested in something that had emerged in studies of the photoelectric effect, the phenomenon that happens when a beam of light ejects electrons from a metal. It was known that electrons move within metals and that this produces electric current, and it was also known that the radiation of the photoelectric process transfers energy to the electrons so that they sometimes escape their metallic bonds. According to classical physics, it was the strength of the light waves that agitates some of the electrons to be shaken loose, and the degree to which this happens should depend on the intensity of the light and not on its frequency. But experiments showed the opposite; below a certain frequency, no electrons were emitted regardless of the strength of the beam, but above this frequency even a weak beam would eject some electrons. The results could not be explained by the old physics, but were consistent with Planck’s discovery that the amount of energy in a quantum is proportional to its frequency.

Einstein had not only solved the puzzle of the photoelectric effect by his discovery that streams of light are composed of light quanta, or “photons” as they came to be known, but he had also thrown fresh light on man’s image of the physical world. Einstein made two other important discoveries in 1905; he discovered special relativity and he demonstrated that the molecule is real, but it was his discovery of the nature of light that earned him a Nobel Prize in 1921.

Step 7 came in 1913 when Niels Bohr showed with his quantum mechanical model of the hydrogen atom that electrons contained within an atom exist only in discrete stationary quantum states. When their energy changes, the electrons “jump” between these individual states and emit light at a wavelength proportional to the energy difference, which helped explain the spectra properties of the light emitted by hydrogen atoms. In addition, Bohr’s model helped explain the structure and stability of the atom, and was one of the contributions for which he was awarded the Nobel Prize in 1922.

A decade later, Step 8 was contributed by Louis Victor de Broglie, a physicist who came from a family of French aristocrats. It was becoming clear by this time that light had a dual nature. Young’s experiment in 1801 (Step 1) demonstrated that light can behave as a wave. Yet the discovery of light quanta and photons in 1905 (Step 6) suggested that light can also behave as a particle. This implied that photons can have wave-like properties to them. In his 1923 Ph.D. dissertation, de Broglie proposed that this dual wave-particle nature should not be limited to photons alone; it should also carry over to all of the other known types of particles (e.g., protons, electrons, etc.). In other words, all material particles should also display wave-like properties, known as matter waves. He then showed that the momentum of a particle can be associated with a given wavelength, later known as the de Broglie wavelength. The proposal was empirically verified by physicists Clinton Davisson and Lester Germer in 1927, earning de Broglie the 1929 Nobel Prize.

Step 9 came in 1925 when Werner Heisenberg, Max Born, and Pascual Jordan formulated the first mathematical version of quantum mechanics, known as matrix mechanics. A second version came a year later when Erwin Schrödinger formulated wave mechanics. At the heart of the latter was a complex equation derived by Schrödinger, which had solutions (known as wavefunctions) that described the behavior of matter waves. Although they initially seemed incompatible, matrix mechanics and wave mechanics were later found to be equivalent to each other. Heisenberg later received the 1932 Nobel Prize in part for his efforts in developing quantum mechanics, and Schrödinger received the prize a year later.
From the wavefunction, it became possible to calculate the possible values for every observable quantity (e.g., position) associated with subatomic particles. In other words, the behavior of a quantum system could be described by its associated wavefunction. Associated with each possible value in the wavefunction is a given probability that a particle could have that value when observed (based on this, the wave-like properties of particles are also viewed as “probability waves”). Before it is measured, and thus observed, it is equally probable that the particle could have any one of its possible values, which is the principle behind quantum superposition. Thus, in a sense, the particle has all of those values at the same time. When the particle is measured, its wavefunction “collapses” or “breaks down” into a single value that one actually observes.

With probability comes a certain degree of uncertainty in knowing exactly where a particle may be found at a given time, which leads us to Step 10. Although it is possible to measure the position and momentum of a physical object in the macroscopic (visible) world with a high degree of accuracy, in the microscopic (quantum) world it is necessary to replace measured accuracy with probability. Werner Heisenberg demonstrated this in 1927 with his Uncertainty Principle, which roughly states that if one measures the position of a particle with a certain degree of accuracy, then the measure of its momentum will become less accurate (and vice versa); one can never accurately know both values at the same time. This trade-off reflects the dual wave-particle nature of particles, particularly with respect to the concept of probability waves.

The final step (Step 11) came in 1935 with the Einstein-Podolsky-Rosen gedanken (thought) experiment, which initially illustrated quantum nonlocality. It was within the context of this gedanken experiment that Schrödinger (1935) proposed the concept of quantum entanglement, leading us to the ideas discussed in this paper. The concept of quantum superposition underlies both of these strange phenomena.


Appendix Notes

1. Most of this outline is due to John Polkinghorne (2002), and to Kleppner and Jackiw (2000).
2. The story is due to Voltaire, who apparently received it from Newton’s step-niece.

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Okay…how do people feel about a list of the names of known Demons being posted here?
Skip that one?
 
Okay…how do people feel about a list of the names of known Demons being posted here?
Skip that one?

Anyone have any objections?
Anyone?
 
Present!
Robert Mays:
What Medical Neuroscience Can Learn from Near-Death Experiences


[video=youtube_share;w01ecQ2fokw]http://youtu.be/w01ecQ2fokw[/video]

"The mind-entity hypothesis proposes that the 'mind' is an objective, autonomous entity that can separate from and operate independent of the brain."
Robert Mays presents "What Medical Neuroscience Can Learn from Near-Death Experiences" at the 2014 International Association for Near-Death Studies Conference in Newport Beach. California.


The slides for the
presentation are here - http://selfconsciousmind.com/WhatMedicalNeuroscienceCanLearn-IANDS.pdf
 
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Theory plays an important role in understanding known phenomena and in predicting new ones.

Starting at the first principles microscopic level - with the Schrödinger equation - many properties of materials can now be calculated with a high degree of accuracy.

We work on refining and developing new calculational tools and applying them to problems in physics, chemistry, materials science and biology.

Solids often show unusual collective behaviour resulting from cooperative quantum or classical phenomena.

For this type of physics a more model-based approach is appropriate, and we are using such methods to attack problems in magnetism, superconductivity, nonlinear optics, mesoscopic systems, polymers, and colloids.

Collective behaviour comes even more to the fore in systems on a larger scale.
As examples, we work on self-organising structures in "soft" condensed matter systems, non-linear dynamics of interacting systems, the observer in quantum mechanics, and models of biophysical processes, from the molecular scale up to neural systems.
 


The following is a modified version of a chapter for the forthcoming book Radical Mycology, and appeared previously on PsyPressUK.

Due to the general legal prohibition and modern cultural taboo against psychoactive chemicals, the academic discipline of Philosophy has left a potentially bounteous field of enquiry virtually unharvested.

The aim of this text is to introduce readers to an unimaginable universe of cognition to which ingestion of such molecules will open the portal.
This universe can modify and augment Philosophy itself: psychedelic phenomenology is fuel for Philosophy.

One of the most natural and planetarily prolific of the psychedelic substances is that from the so-called ‘magic mushroom’.
There are over a hundred known species of such fungi, the majority of these containing the psychoactive molecules psilocybin and psilocin, which are structurally similar to the brain’s serotonin.

A notable exception is the faery-tale red and white Fly Agaric mushroom, which contains the psychedelically-active molecule muscimol.

One of the most common of the psilocybin fungi is the Liberty Cap, or Psilocybe semilanceata.

With its pointy cap, this little fellow looks like a pixie wizard.
It is found abundantly throughout the Western world and beyond.

As well as being amongst the most common it is also amongst the most potent of the psychoactive fungi.

An intake of over forty or so Liberty Caps can bring one into what seems to be another realm.

Although the effects vary from person to person, certain features remain somewhat constant in this state ofpsychedelic phenomenology, or ‘psy-phen’.
At first one feels lightheaded, and light: gravity seems weaker.

One begins to lose bodily coordination skills, as if one were returning to toddlerhood.
With one’s eyes open, objects seem to sway, often rhythmically; things seem to pulsate, sometimes vehemently.

Flowing patterns are registered, colours fluctuate and become vivid, foods offer supreme tastes far overreaching one’s previous benchmarks.
And all of this is further transcended when one closes one’s eyes: here one travels through what appear to be galaxies, one meets apparitions, insectoid beings, spriggans, spacecrafts that try to communicate, perhaps thus more microscopic protist organism than artificial vehicle.

One experiences feelings that are novel, and therefore ineffable — without words existing to which they could refer.
‘Normal’ emotions can increase in intensity; perceptions, concepts and feelings can become intertwined and thereby lose distinctness as such.

Time can seem to oscillate in rate, space loses meaning — one enters a most fascinating mode of experience, which after five (normal) hours or so departs.

One obvious field to which psy-phen applies is the Philosophy of Mind.

Neuroscience can be included within this field, but the area mostly involves itself with broader, yet often convoluted, questions that relate to how the mind can be understood within a wider worldview that might incorporate metaphysics, language, evolution, and other disciplines that provide groundwork, anchor-points, for explanations — rather than the mechanistic groundwork of most neuroscience.

One sub-category of Philosophy of Mind is ‘phenomenology’ which is the study of reality from the initial standpoint of consciousness, or what Immanuel Kant called ‘phenomena.’ This in contradistinction to studying the world as if the objects we perceive exist precisely as they are perceived by us humans, with our particular biased ways of perception.

That phenomenology as it exists today has virtually excluded any study of psy-phen is akin to zoology excluding any study of mammals.

Until recently Logical Behaviourism dominated the Philosophy of Mind.

This is the view that consciousness does not exist, but that language deceives us into believing that it does.
In fact, it contends, all mental terms — such as ‘happy’, ‘angry’, ‘curious’, ‘belief’, etc. — merely refer to physical behaviour, not to mental forms.

One of the rationales for this Behaviourism was the fact that states of consciousness cannot be empirically verified, only their physical correlates can.
I cannot empirically perceive your happiness, but I can perceive your smile.

This is ultimately based on an epistemology (theory of knowledge) that asserts that anything that cannot be empirically verified cannot be known to be true, excepting mathematics and logic.

This limiting epistemology has a long history but came to prominence at the start of the 20th Century under the name Logical Positivism.
After undergoing psy-phen, one realises the absurdity of Behaviourism: whilst practically motionless, without any behaviour, a ‘psychonaut’ can traverse unimagined starscapes, become an animal or other creature unknown, undergo feelings that do not belong to humans, and so on, ad infinitum.

That all of these mental experiences are really forms of behaviour is as implausible a view as believing Santa Claus is an insect.

More generally, materialistic explanations of mind seem to become less feasible after psy-phen.

Perhaps the body is not moving, but surely the brain is highly active somehow causing, or being, these psi-con experiences?
Well, in philosophy and biology there exists the so-called ‘Hard Problem of Consciousness’.

This is the problem that no matter how well one understands the processes of the brain and the nervous system as a whole, one still will not thereby understand how physical movements cause, interact, or are identical to, conscious states, or ‘qualia’: how physiology causes or coincides with phenomenology.

Dopamine activity may be correlated to the qualia of satisfaction, but a material physiological study will only show one that physiological activity is occurring, it will not show one the process whereby that activity is translated into the feeling.

Since the work of the French philosopher, René Descartes (1596 — 1650), we have focussed explanations on the reduction of everything to matter and mechanism.
With consciousness that mode of explanation reaches its limit.

As the great British philosopher Bertrand Russell put it, ‘there will remain a certain sphere which will be outside physics … it is obvious that a man who can see knows things which a blind man cannot know; but a blind man can know the whole of physics.’[1]

Fundamentally, any explanation is founded upon one’s epistemology.
One’s epistemology is closely linked to one’s sense of identity, and thus epistemic disagreements often become heated as they circumnavigate the personal.

Psy-phen allows one escape from the epistemology inculcated throughout one’s life.
The marvels of nature become wondrous once more because they do not automatically get swept into pre-formed epistemic categories of thought (such as ‘leaf’, ‘building’, ‘painting’, and so on).

A ‘leaf’ can offer an awe-inspiring delight of vision, with its nexus of veins, its reservoir of green tones indicating its sublime photosynthetic machinations.

One notion within our contemporary paradigm of belief is that consciousness is necessarily conditioned by a brain: no brain, no mind.

However, under psy-phen this idea seems less tenable.
The French Nobel laureate philosopher, Henri Bergson, made the argument that the brain filters consciousness to one’s bodily requirements, but that the brain does not create consciousness.

This would imply that decreased brain activity could actually mean increased, raw unfiltered, consciousness.
Recently, such an inverse correlation has been observed.[2]

Bergson drew the analogy between a radio and the program it was playing with a brain and the consciousness linked thereto: damage the radio or brain, and one can have correlated programmatic or mental damage, but this does not logically imply that the radio produces the program or that the brain produces the fundamental essence of consciousness.

Bergson’s contention that memory, as an aspect of consciousness, was not dependent on a brain has recently been corroborated by the discovery that slime-mould — cousin to the fungi — has a memory despite, of course, not having a brain.[3]

The argument here is that psilocin, etc., acts by inhibiting brain activity thereby increasing mental activity, generally speaking.
An implication is that consciousness, or at least a basic form of subjectivity, is an aspect of all organisms, not merely the more complex animals — i.e. that plants, fungi, etc., have basic forms of consciousness.

This view is known as panpsychism.
The great mathematician and philosopher, A. N. Whitehead, argued that all of existence was actually living, there being no difference in kind (but only degree) between what is commonly distinguished as the organic and inorganic.

His ‘philosophy of organism’, or Process Philosophy, can be summarised in his assertion that ‘biology is the study of the larger organisms; whereas physics is a study of the smaller organisms’.[4]

This does not mean that tables or cables have their own subjectivity, but that the partly self-organising (‘autopoietic’) entities that compose them do, from organism, to cell, to molecule, to atom and beyond.

Such a philosophy, linked to hylozoism (the philosophic notion that all is alive), may very well seem preposterous to a person with an epistemic base rooted in post-Cartesian thought.

This is essentially because it transgresses the axioms that uphold that thought.
But as Friedrich Nietzsche stated, ‘rational thought is interpretation according to a scheme we cannot escape’.[5]

We think that mind is conditioned by brain, but this has never been proven.
Strictly speaking, we cannot even prove that other people have minds, known in Philosophy simply as ‘The Problem of Other Minds’.

Technically, to assume that the mind is caused by brain due to psycho-physical correlation is to commit the fallacy cum hoc ergo propter hoc (correlation does not imply causation). Psy-phen opens one to novel lanes of thought seemingly incredible in a contemporary normal state of mind — a mode of being that could not be closer to the philosopher’s remit of questioning all axioms, uncovering all assumptions.

As Nietzsche’s precursor, Arthur Schopenhauer put it, ‘Philosophy has the peculiarity of presupposing absolutely nothing as known; everything to it is equally strange and a problem.’[6]

Panpsychism and its ilk does not of necessity imply Dualism: that mind and body are two separate substances.
Schopenhauer argued that the world was composed of subjective ‘wills’, or drives, desires, that were merely represented by us humans as spatio-temporal matter.

Thus matter as such is caused by our human form of subjectivity, rather than human subjectivity being caused by matter (as brain).
Matter and mind, in this form of what is known as Transcendental Idealism, are both aspects of a single reality (Monism), rather than the belief that two substances interact (Dualism), as is common to many religions.

Schopenhauer was a follower, with important qualifications, of the great Prussian philosopher Immanuel Kant.
Kant is known as instigating the ‘Copernican Revolution in Philosophy’[7] because he argued in a most rational way that we do not perceive objects as they actually exist, rather objects exist in the way they do because we humans automatically ‘translate’ a given world into forms conforming to our minds’ structures.

Thus, reality is divided into phenomena and noumena: how things appear and how things actually are, respectively.
For Kant, even space and time were not real but were projected by us onto the real, the noumenal.

In this sense, perceived ‘everyday reality’ is the hallucination.
As Einstein wrote, ‘I did not grow up in the Kantian tradition, but came to understand the truly valuable which is to be found in his doctrine … only quite late. It is contained in the sentence: “the real is not given to us, but put to us (by way of a riddle).”’[8]

One frequently reported occurrence in psy-phen is the strange contraction and dilation of the speed of time: a minute can seem an hour; an hour, a minute.
Space, also, distorts in unexpected flows — both of which conduce the idea that psy-phen is interfering with the normal functional mode of mental projection, perhaps allowing the person to gain a glimpse of noumena, the ‘real reality’ not encaged by absolute space, time, or other categories of mental projection.

Kant believed that humans could not access noumena, but perhaps psy-phen is a key.

Schopenhauer drew out the consequences of the view that space and time are not real, namely that reality cannot have spatial or temporal distinctions: no past or future, no here and there.

Fundamentally all is one — the study of which is called henology.
This view has a tradition going back at least to the ancient Greeks, and especially to the neo-Platonist thinker Plotinus.

Schopenhauer applies this metaphysical insight to his ethical theory.
For him, compassion was the intuition of this underlying henology, and this was thus the basis of his ethical theory — thereby linking the two philosophical fields of metaphysics and ethics.

In fact, psilocybin is beginning to be seen as an ethical, therapeutic ‘medicine’ with universities now beginning to report on its great potential in a number of areas including the treatment of depression.[9]

Psy-phen certainly can suggest this ethical approach that deifies compassion, an emotion that can be pushed to intense levels in this state.
However, such pleasantries should not be overstated with regard to psy-phen.

There exists also what can be called the dark psychedelic state: visions of horrific, Bosch-like spectral demons and vast shadow-cast alien expanses, to express but a fraction of this empyrean hell.

To a certain extent, these dark visions and concomitant feelings are a part of what is called the ‘sublime’.
A couple of centuries ago there was much discussion regarding the ‘beautiful and the sublime’, triggered by William Smith’s 1739 translation of an ancient Greek book on the subject by Longinus.

Under psy-phen, one’s aesthetic sense is greatly intensified.
Objects usually shunned are suddenly appreciated for their astonishing beauty, be this natural or artificial (even that distinction often breaking down in the state).

The sublime was described by Edmund Burke to be a feeling of delightful awe caused by some possible terror.
In psy-phen, this sublime can then approach.

It can be feared or it can be relished — this is probably in part dependent upon one’s character and indoctrination.

If one has been brought up in a typical western religious setting, such sublimity might be met with an adverse reaction.

Indeed Edmund Burke, in his book on the topic,[10] quotes Milton’s portrayal of Satan[11] as an exceptional example of the sublime.
In psy-phen one can at least ostensibly become the figures one perceives.

The sense of self can also disintegrate in this state, opening up further questions about identity.
A number of thinkers have suggested that the psychedelic state is identical to the mystical state.

This suggestion alone makes psy-phen invaluable to the Philosophy of Religion.
When one reads the mystics’ accounts, their experiences often seem indistinguishable from that of psy-phen.

A mystic’s religion will influence the interpretation of the experience, but the substratum is recurrently of the same kind.
A luminescent figure can be interpreted as an angel, a deva, an alien, a ghost, a faery, and the like, but the figure with its apparent telepathy remains as such.

There are many theories regarding the origin of religion, it is certainly viable that the intake of psychedelics such as the magic mushroom is one of them.
This was Aldous Huxley’s view in his essay, ‘Heaven and Hell’.

If you were offered a natural pill that could give you a mystical experience — a taste of heaven and hell — would you take it?
But be aware that this is not a ‘party drug’ — it is in a completely different class.

It is highly potent and involves the risks mentioned above with regard to altering your mind, in a philosophical sense.
In a physiological sense, psychoactive fungi were recently found to be the least harmful drug, much less so than alcohol and tobacco.[12]

Hence we end with Political Philosophy, and consider the assertion of the ‘Father of Classical Liberalism’, John Locke: ‘the end of law is not to abolish or restrain, but to preserve and enlarge freedom’.[13]

That, for instance, a fungus shown to pose no danger to health, in fact conversely shown to have therapeutic properties, as well as having great academic import, that such a fungus that commonly grows in local pastures is prohibited by threat of severe punishment by many nations — even listed as a Schedule 1 drug by the United Nations — is an affront to human dignity and an affront to reason itself.

It is certainly a restraint on the freedom to expand one’s mind.
Psychedelics no doubt ought be revered rather than feared, respected in the former manner.

We must alter the current impression of them, and allow psychedelic phenomenology to once more enter the academic field of enquiry.

©Peter Sjöstedt-H 2015
For more, please visit:
www.philosopher.eu
facebook.com/ontologistics
twitter.com/PeterSjostedtH
Bibliography
Bergson, H. (1998) Creative Evolution, New York: Dover
Bergson, H. (1999) Matter and Memory, 6th edition, New York: Zone Books
Burke, E. (2008) A Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful, Mineola: Dover Publications, Inc.
Huxley, A. (2004) The Doors of Perception and Heaven and Hell, London: Vintage
Kant, I. (1998) Critique of Pure Reason, Cambridge: Cambridge University Press
Locke, J. (1980) The Second Treatise of Civil Government, Indianapolis: Hackett
Nietzsche, F. (1968) The Will to Power, New York: Random House, Inc.
Nicholas, L. G. & Ogamé, K. (2006) Psilocybin Mushroom Handbook, Quick American
O’Brien, E. (1964) The Essential Plotinus, Indianapolis: Hackett
Russell, B. (2007) The Analysis of Matter, Nottingham: Spokesman
Schopenhauer, A. (1966) The World as Will and Representation, volume 1, New York: Dover
Shilpp, P. A. (ed.) (1951) Albert Einstein: Philosopher-Scientist, 2ndedition, New York: Tudor
Stafford, P. (2003) Magic Mushrooms, Oakland: Ronin Publishing
Whitehead, A. N. (1978) Process and Reality (corrected ed.), New York: Free Press
Whitehead, A. N. (1967) Science and the Modern World, New York: Free Press
Notes
[1] The Analysis of Matter, ch. XXXVII
[2] ‘Neural correlates of the psychedelic state as determined by fMRI studies with psilocybin’, Proceedings of the National Academy of Sciences, 24-01-2012. Prof. David J. Nutt, et al., Imperial College
[3] ‘Slime mold uses an externalized spatial “memory” to navigate in complex environments’, Proceedings of the National Academy of Sciences, 24-6-2012. Chris R. Reid et al., The University of Sydney
[4] Science and the Modern World
[5] The Will to Power, §522
[6] The World as Will and Representation, v.1, §15
[7] Preface to the second edition of the Critique of Pure Reason
[8] “Autobiographical Notes”, in Albert Einstein: Philosopher-Scientist
[9] E.g. John Hopkins University. http://archive.magazine.jhu.edu/2011/02/bringing-science-back-to-hallucinogens/
[10] A Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful
[11] ‘Thir dread commander: He above the rest In shape and gesture proudly eminent Stood like a tower; his form had yet not lost All her original brightness, nor appeared Less than the archangel ruin’d, and th’ excess Of glory obscured: as when the sun new ris’n Looks through the horizontal misty air Shorn of his beams; or from behind the moon In dim eclipse disastrous twilight sheds On half the nations; and with fear of change Perplexes monarchs.’ (Paradise Lost, book 1)
[12] Drug harms in the UK: a multicriteria decision analysis. Prof David J Nutt FMedSci, Leslie A King PhD, Lawrence D Phillips PhD, on behalf of the Independent Scientific Committee on Drugs 2010. Published inThe Lancet, Volume 376, Issue 9752, Pages 1558 — 1565, 6 November 2010
[13] The Second Treatise of Civil Government (1690), ch. IV, §57
Peter Sjöstedt-H is an Anglo-Scandinavian philosopher who specialises in the thought of Schopenhauer, Nietzsche, Bergson and Whitehead, and within the field of Philosophy of Mind. Peter has a Bachelor’s degree in Philosophy and a Master’s degree in Continental Philosophy from the University of Warwick, where he was awarded a first-class distinction for his dissertation on Kant and Schelling in relation to ‘intellectual intuition’. Peter subsequently became a Philosophy Lecturer in South Kensington, London for six years before recently returning to the tranquillity of westernmost Cornwall. He is now embarking upon his PhD in the Philosophy of Mind.
 


The following is a modified version of a chapter for the forthcoming book Radical Mycology, and appeared previously on PsyPressUK.

Due to the general legal prohibition and modern cultural taboo against psychoactive chemicals, the academic discipline of Philosophy has left a potentially bounteous field of enquiry virtually unharvested.

The aim of this text is to introduce readers to an unimaginable universe of cognition to which ingestion of such molecules will open the portal.
This universe can modify and augment Philosophy itself: psychedelic phenomenology is fuel for Philosophy.

One of the most natural and planetarily prolific of the psychedelic substances is that from the so-called ‘magic mushroom’.
There are over a hundred known species of such fungi, the majority of these containing the psychoactive molecules psilocybin and psilocin, which are structurally similar to the brain’s serotonin.

A notable exception is the faery-tale red and white Fly Agaric mushroom, which contains the psychedelically-active molecule muscimol.

One of the most common of the psilocybin fungi is the Liberty Cap, or Psilocybe semilanceata.

With its pointy cap, this little fellow looks like a pixie wizard.
It is found abundantly throughout the Western world and beyond.

As well as being amongst the most common it is also amongst the most potent of the psychoactive fungi.

An intake of over forty or so Liberty Caps can bring one into what seems to be another realm.

Although the effects vary from person to person, certain features remain somewhat constant in this state ofpsychedelic phenomenology, or ‘psy-phen’.
At first one feels lightheaded, and light: gravity seems weaker.

One begins to lose bodily coordination skills, as if one were returning to toddlerhood.
With one’s eyes open, objects seem to sway, often rhythmically; things seem to pulsate, sometimes vehemently.

Flowing patterns are registered, colours fluctuate and become vivid, foods offer supreme tastes far overreaching one’s previous benchmarks.
And all of this is further transcended when one closes one’s eyes: here one travels through what appear to be galaxies, one meets apparitions, insectoid beings, spriggans, spacecrafts that try to communicate, perhaps thus more microscopic protist organism than artificial vehicle.

One experiences feelings that are novel, and therefore ineffable – without words existing to which they could refer.
‘Normal’ emotions can increase in intensity; perceptions, concepts and feelings can become intertwined and thereby lose distinctness as such.

Time can seem to oscillate in rate, space loses meaning – one enters a most fascinating mode of experience, which after five (normal) hours or so departs.

One obvious field to which psy-phen applies is the Philosophy of Mind.

Neuroscience can be included within this field, but the area mostly involves itself with broader, yet often convoluted, questions that relate to how the mind can be understood within a wider worldview that might incorporate metaphysics, language, evolution, and other disciplines that provide groundwork, anchor-points, for explanations – rather than the mechanistic groundwork of most neuroscience.

One sub-category of Philosophy of Mind is ‘phenomenology’ which is the study of reality from the initial standpoint of consciousness, or what Immanuel Kant called ‘phenomena.’ This in contradistinction to studying the world as if the objects we perceive exist precisely as they are perceived by us humans, with our particular biased ways of perception.

That phenomenology as it exists today has virtually excluded any study of psy-phen is akin to zoology excluding any study of mammals.

Until recently Logical Behaviourism dominated the Philosophy of Mind.

This is the view that consciousness does not exist, but that language deceives us into believing that it does.
In fact, it contends, all mental terms – such as ‘happy’, ‘angry’, ‘curious’, ‘belief’, etc. – merely refer to physical behaviour, not to mental forms.

One of the rationales for this Behaviourism was the fact that states of consciousness cannot be empirically verified, only their physical correlates can.
I cannot empirically perceive your happiness, but I can perceive your smile.

This is ultimately based on an epistemology (theory of knowledge) that asserts that anything that cannot be empirically verified cannot be known to be true, excepting mathematics and logic.

This limiting epistemology has a long history but came to prominence at the start of the 20th Century under the name Logical Positivism.
After undergoing psy-phen, one realises the absurdity of Behaviourism: whilst practically motionless, without any behaviour, a ‘psychonaut’ can traverse unimagined starscapes, become an animal or other creature unknown, undergo feelings that do not belong to humans, and so on, ad infinitum.

That all of these mental experiences are really forms of behaviour is as implausible a view as believing Santa Claus is an insect.

More generally, materialistic explanations of mind seem to become less feasible after psy-phen.

Perhaps the body is not moving, but surely the brain is highly active somehow causing, or being, these psi-con experiences?
Well, in philosophy and biology there exists the so-called ‘Hard Problem of Consciousness’.

This is the problem that no matter how well one understands the processes of the brain and the nervous system as a whole, one still will not thereby understand how physical movements cause, interact, or are identical to, conscious states, or ‘qualia’: how physiology causes or coincides with phenomenology.

Dopamine activity may be correlated to the qualia of satisfaction, but a material physiological study will only show one that physiological activity is occurring, it will not show one the process whereby that activity is translated into the feeling.

Since the work of the French philosopher, René Descartes (1596 – 1650), we have focussed explanations on the reduction of everything to matter and mechanism.
With consciousness that mode of explanation reaches its limit.

As the great British philosopher Bertrand Russell put it, ‘there will remain a certain sphere which will be outside physics … it is obvious that a man who can see knows things which a blind man cannot know; but a blind man can know the whole of physics.’[1]

Fundamentally, any explanation is founded upon one’s epistemology.
One’s epistemology is closely linked to one’s sense of identity, and thus epistemic disagreements often become heated as they circumnavigate the personal.

Psy-phen allows one escape from the epistemology inculcated throughout one’s life.
The marvels of nature become wondrous once more because they do not automatically get swept into pre-formed epistemic categories of thought (such as ‘leaf’, ‘building’, ‘painting’, and so on).

A ‘leaf’ can offer an awe-inspiring delight of vision, with its nexus of veins, its reservoir of green tones indicating its sublime photosynthetic machinations.

One notion within our contemporary paradigm of belief is that consciousness is necessarily conditioned by a brain: no brain, no mind.

However, under psy-phen this idea seems less tenable.
The French Nobel laureate philosopher, Henri Bergson, made the argument that the brain filters consciousness to one’s bodily requirements, but that the brain does not create consciousness.

This would imply that decreased brain activity could actually mean increased, raw unfiltered, consciousness.
Recently, such an inverse correlation has been observed.[2]

Bergson drew the analogy between a radio and the program it was playing with a brain and the consciousness linked thereto: damage the radio or brain, and one can have correlated programmatic or mental damage, but this does not logically imply that the radio produces the program or that the brain produces the fundamental essence of consciousness.

Bergson’s contention that memory, as an aspect of consciousness, was not dependent on a brain has recently been corroborated by the discovery that slime-mould – cousin to the fungi – has a memory despite, of course, not having a brain.[3]

The argument here is that psilocin, etc., acts by inhibiting brain activity thereby increasing mental activity, generally speaking.
An implication is that consciousness, or at least a basic form of subjectivity, is an aspect of all organisms, not merely the more complex animals – i.e. that plants, fungi, etc., have basic forms of consciousness.

This view is known as panpsychism.
The great mathematician and philosopher, A. N. Whitehead, argued that all of existence was actually living, there being no difference in kind (but only degree) between what is commonly distinguished as the organic and inorganic.

His ‘philosophy of organism’, or Process Philosophy, can be summarised in his assertion that ‘biology is the study of the larger organisms; whereas physics is a study of the smaller organisms’.[4]

This does not mean that tables or cables have their own subjectivity, but that the partly self-organising (‘autopoietic’) entities that compose them do, from organism, to cell, to molecule, to atom and beyond.

Such a philosophy, linked to hylozoism (the philosophic notion that all is alive), may very well seem preposterous to a person with an epistemic base rooted in post-Cartesian thought.

This is essentially because it transgresses the axioms that uphold that thought.
But as Friedrich Nietzsche stated, ‘rational thought is interpretation according to a scheme we cannot escape’.[5]

We think that mind is conditioned by brain, but this has never been proven.
Strictly speaking, we cannot even prove that other people have minds, known in Philosophy simply as ‘The Problem of Other Minds’.

Technically, to assume that the mind is caused by brain due to psycho-physical correlation is to commit the fallacy cum hoc ergo propter hoc (correlation does not imply causation). Psy-phen opens one to novel lanes of thought seemingly incredible in a contemporary normal state of mind – a mode of being that could not be closer to the philosopher’s remit of questioning all axioms, uncovering all assumptions.

As Nietzsche’s precursor, Arthur Schopenhauer put it, ‘Philosophy has the peculiarity of presupposing absolutely nothing as known; everything to it is equally strange and a problem.’[6]

Panpsychism and its ilk does not of necessity imply Dualism: that mind and body are two separate substances.
Schopenhauer argued that the world was composed of subjective ‘wills’, or drives, desires, that were merely represented by us humans as spatio-temporal matter.

Thus matter as such is caused by our human form of subjectivity, rather than human subjectivity being caused by matter (as brain).
Matter and mind, in this form of what is known as Transcendental Idealism, are both aspects of a single reality (Monism), rather than the belief that two substances interact (Dualism), as is common to many religions.

Schopenhauer was a follower, with important qualifications, of the great Prussian philosopher Immanuel Kant.
Kant is known as instigating the ‘Copernican Revolution in Philosophy’[7] because he argued in a most rational way that we do not perceive objects as they actually exist, rather objects exist in the way they do because we humans automatically ‘translate’ a given world into forms conforming to our minds’ structures.

Thus, reality is divided into phenomena and noumena: how things appear and how things actually are, respectively.
For Kant, even space and time were not real but were projected by us onto the real, the noumenal.

In this sense, perceived ‘everyday reality’ is the hallucination.
As Einstein wrote, ‘I did not grow up in the Kantian tradition, but came to understand the truly valuable which is to be found in his doctrine … only quite late. It is contained in the sentence: “the real is not given to us, but put to us (by way of a riddle).”’[8]

One frequently reported occurrence in psy-phen is the strange contraction and dilation of the speed of time: a minute can seem an hour; an hour, a minute.
Space, also, distorts in unexpected flows – both of which conduce the idea that psy-phen is interfering with the normal functional mode of mental projection, perhaps allowing the person to gain a glimpse of noumena, the ‘real reality’ not encaged by absolute space, time, or other categories of mental projection.

Kant believed that humans could not access noumena, but perhaps psy-phen is a key.

Schopenhauer drew out the consequences of the view that space and time are not real, namely that reality cannot have spatial or temporal distinctions: no past or future, no here and there.

Fundamentally all is one – the study of which is called henology.
This view has a tradition going back at least to the ancient Greeks, and especially to the neo-Platonist thinker Plotinus.

Schopenhauer applies this metaphysical insight to his ethical theory.
For him, compassion was the intuition of this underlying henology, and this was thus the basis of his ethical theory – thereby linking the two philosophical fields of metaphysics and ethics.

In fact, psilocybin is beginning to be seen as an ethical, therapeutic ‘medicine’ with universities now beginning to report on its great potential in a number of areas including the treatment of depression.[9]

Psy-phen certainly can suggest this ethical approach that deifies compassion, an emotion that can be pushed to intense levels in this state.
However, such pleasantries should not be overstated with regard to psy-phen.

There exists also what can be called the dark psychedelic state: visions of horrific, Bosch-like spectral demons and vast shadow-cast alien expanses, to express but a fraction of this empyrean hell.

To a certain extent, these dark visions and concomitant feelings are a part of what is called the ‘sublime’.
A couple of centuries ago there was much discussion regarding the ‘beautiful and the sublime’, triggered by William Smith’s 1739 translation of an ancient Greek book on the subject by Longinus.

Under psy-phen, one’s aesthetic sense is greatly intensified.
Objects usually shunned are suddenly appreciated for their astonishing beauty, be this natural or artificial (even that distinction often breaking down in the state).

The sublime was described by Edmund Burke to be a feeling of delightful awe caused by some possible terror.
In psy-phen, this sublime can then approach.

It can be feared or it can be relished – this is probably in part dependent upon one’s character and indoctrination.

If one has been brought up in a typical western religious setting, such sublimity might be met with an adverse reaction.

Indeed Edmund Burke, in his book on the topic,[10] quotes Milton’s portrayal of Satan[11] as an exceptional example of the sublime.
In psy-phen one can at least ostensibly become the figures one perceives.

The sense of self can also disintegrate in this state, opening up further questions about identity.
A number of thinkers have suggested that the psychedelic state is identical to the mystical state.

This suggestion alone makes psy-phen invaluable to the Philosophy of Religion.
When one reads the mystics’ accounts, their experiences often seem indistinguishable from that of psy-phen.

A mystic’s religion will influence the interpretation of the experience, but the substratum is recurrently of the same kind.
A luminescent figure can be interpreted as an angel, a deva, an alien, a ghost, a faery, and the like, but the figure with its apparent telepathy remains as such.

There are many theories regarding the origin of religion, it is certainly viable that the intake of psychedelics such as the magic mushroom is one of them.
This was Aldous Huxley’s view in his essay, ‘Heaven and Hell’.

If you were offered a natural pill that could give you a mystical experience – a taste of heaven and hell – would you take it?
But be aware that this is not a ‘party drug’ – it is in a completely different class.

It is highly potent and involves the risks mentioned above with regard to altering your mind, in a philosophical sense.
In a physiological sense, psychoactive fungi were recently found to be the least harmful drug, much less so than alcohol and tobacco.[12]

Hence we end with Political Philosophy, and consider the assertion of the ‘Father of Classical Liberalism’, John Locke: ‘the end of law is not to abolish or restrain, but to preserve and enlarge freedom’.[13]

That, for instance, a fungus shown to pose no danger to health, in fact conversely shown to have therapeutic properties, as well as having great academic import, that such a fungus that commonly grows in local pastures is prohibited by threat of severe punishment by many nations – even listed as a Schedule 1 drug by the United Nations – is an affront to human dignity and an affront to reason itself.

It is certainly a restraint on the freedom to expand one’s mind.
Psychedelics no doubt ought be revered rather than feared, respected in the former manner.

We must alter the current impression of them, and allow psychedelic phenomenology to once more enter the academic field of enquiry.

....

I woke up this morning contemplating steering [MENTION=5601]vandyke[/MENTION] into the direction of natural substances to induce a Non ordinary experience. I was thinking of contacting Graham Hancock on his behalf. Hmmm... I still might.
 
Was part of a greater article about the nature of demons of a brief history of the church in that regard.
 
I woke up this morning contemplating steering @vandyke into the direction of natural substances to induce a Non ordinary experience. I was thinking of contacting Graham Hancock on his behalf. Hmmm... I still might.
I already sort of linked him.
But that’s as far I have gotten…haha.
 

I possess an odd love of game shows.
One of my all time favorites to watch as a kid was Press Your Luck.

If you’re not familiar with Press Your Luck here’s a video.
The basic idea was that there was a prize board with a series of squares.

Squares would light up randomly as a golden highlighter bounced around the board, visible to all the contestants and the audience on a large screen.
Each contestant had a plunger which when pressed would stop the golden highlighter on a specific square.

The contestant would then win whatever was contained in the highlighted square—say $500 or a vacation and so on.
Contestants could always seek to use all their turns (or pass them to another player) so long as they never landed on a whammy.

When contestants landed on a whammy, they lost all their money and prizes.
To add insult the injury, the whammy would make an appearance and taunt them in awesomely bad 1980s cartoon graphics.

In order to ward off the evil whammy, there was a common phrase, a kind of superstitious mantra prayed to the game shows gods during each turn.
You could hear contestants constantly repeating one or both of two phrases: “Big Bucks, Big Bucks” and/or “No Whammies, No Whammies.”

It was basic casino psychology.
The game board was rigged so that if a player kept going they eventually were bound to hit a whammy and lose all the cash and prizes (except for the famous case of the guy who memorized all the screens and beat the house as its own game—more on him in a second).

Now you’re probably wondering what does all this have to do with spirituality exactly?
Quite a lot I think.

I contend that Press Your Luck is a perfect metaphor for the spiritual life—or at least one dimension of it—namely how to deal with the problematic dimensions of ourselves, aka our whammies.

A person starts meditation or prayer practice, perhaps that meditation practice goes along with healthier eating, exercise, or yoga.
The person begins to receive benefit from such practice.

In Press Your Luck this would be a person whose getting a decent streak on the wheel going, winning prizes and building up a good sized cash fund.

Things are going great and then bam, they land on a whammy.

Money and prizes squandered.
Turn lost.

In some ways this moment is worse than the beginning.
Here one has tasted something more, something better and now has crashed down back to zero, losing everything in the process.

This pattern is one I see constantly in spiritual practitioners.
They’ve been on a decent streak.

They’re gaining in capacity, insight, and subtlety, and then, as if out of nowhere, they are blindsided by an internal whammy.

For one person their whammy is lack of self-love, for another right relationship to finances, for still another a problematic tendency to form intimate bonds with people who don’t respect or treat them well, and for yet another unexpressed grief.

Whatever the exact nature of their whammy, it emerges and lays them low taking all their accrued earnings with them.

The whammy is their shadow, their vulnerability, and their temptation all wrapped up into one.

Just like contestants on the show, spiritual practictioners chant over and over to the gods, “Big Bucks, No Whammies.”
They want all the positive ooey-gooey spiritual experiences and feelings of happiness and clarity.

Meanwhile they fear the whammy.
They know somewhere deep down in their soul lies this being which they are praying will simply never emerge.

Unfortunately it does and undermines their progress as a result.

Hence the mantra, “Big Bucks, No Whammies.”

In spiritual language that’s praying or meditating on all the prizes—higher states, joy, peace, bliss, enlightenment, whatever—and not wanting to have to face the dreaded enemy, the whammy.

A spiritual aspirant doesn’t want to be shown his lack of humility, her class biases, his incompleteness, or her spiritual ego.

The whammy in other words.

No whammies.
This is the cry of our spiritual age.

The brilliance of the whammy was that when he came on the screen he often was unable to steal the money from the person.
The whammy himself was typically in some fashion humiliated.

He both caused the person to lose all their money and yet he (the whammy) couldn’t himself hold the winnings.

The parallel is perfect.

An individual trying to live a spiritual life encounters one or more unexpected whammies in her being.
Not only does it cost her all her winnings, the whammy itself is humiliated in public view.

When her whammic pattern reveals itself it causes her to be shamed, embarrassed, or perhaps even ostracized.
The whammy not only takes her back to zero, he very often takes her, as it were, into negative emotional and spiritual territory.

In the game there were whammies on every one of the rotating game boards.
That is to say every spiritual practitioner, every single of us, always has whammies on our board at all times.

No spiritual master or personal growth guru ever completely outgrows the existence of whammies in his/her being.
Remembering this truth is what keeps us humble.

We remain vigilant (though not paranoid or unable to act) by recalling that we always carry whammies.
When we believe ourselves to have evolved to some higher state of consciousness and to be beyond such mundane things that is precisely when we let down our guard and the whammy will strike.

Which inevitably leads to the questions:
What then can we do about it?
What options are available to deal with our whammies?

Well in the show a player could only either press their luck by taking a turn or pass their turns to another player.
Either act was a gamble.

In spiritual language, that means one option for spiritual practitioners is to abdicate their responsibility for their own path (i.e. pass their turn).
They could do that by handing over all their turns to a guru or some fundamentalist spiritual tradition—i.e, either a person or a system that has all the answers pre-established for them.

No thought required.
They simply don’t ever have to play the game for themselves.

Every time it’s their turn to step up, they pass.

The other option is simply to Press Your Luck—hoping the mantra of simply praying for only good to come and no whammies to appear will somehow work.

Drink more green smoothies, say some more affirmations and magically hope everything works out.
This option is also not mature or realistic.

There was however a third option, one taken famously by contestant Michael Larson (you can watch the entire episode here).
Larson used his VCR to tape episodes of Press Your Luck.

As he re-watched the episodes, he realized that the movement of the board was not in fact random but followed a clear sequence.
He saw through the pattern and this allowed him to beat the house at its own game.

Larson memorized a sequence which enabled him to simultaneously avoid the whammies and gain the largest prize winnings as well as free spins in order to allow him to continue playing for as long as he desired.

Larson ended up winning over $100,000 in one day, a record for the largest earnings in a single day in all of game show history (a record that lasted for 22 years).

The key point here is that he relied entirely on one technique to win the big bucks as well as to avoid the dread whammy.

Except a couple of funny things happened.
One, on his first turn he was so nervous he missed his mark and ended up on a whammy.

When his turn came back around the second time he was more settled and following his one technique he beat the game and recorded 45 consecutive spins.
Then amazingly, he passed his remaining turns because (as he revealed years later in an interview) he had missed his initial mark and lost his concentration and couldn’t regain the sequence.

And here I think the parallel to the spiritual life should be starkly obvious and frankly a bit anxiety producing.
A person who has only one or two go-to moves in the spiritual life may seem to “beat the game” from time to time.

Until of course they become nervous or lose concentration, an inevitability it would seem, given Michael Larson’s example.
This practitioner can only ever rely on their technique and if they waver for just one moment, they don’t know how to regroup and adapt.

To the show’s credit, they allowed Larson to keep his money as they decided that memorizing the boards wasn’t cheating.
They then changed the board making it far more difficult to memorize the precise sequence.

In other words, if ever we come to rely too much on a given spiritual or personal growth technique, the universe will change the parameters of the game of life so that our old patterns (“cheat codes”) no longer work.

Which leaves still without a way forward.
Passing turns doesn’t work, neither does simply pressing your luck, nor will trying to beat the game.

The whammies must be faced.
The question remains: how?

Here Press Your Luck can’t offer us any guidance.
Another option is necessary, one not available within the rules of that game.

We need to love our whammies and embrace them.

Love disarms the whammies within and without

When the whammies are forgiven, embraced, and acknowledged, even appreciated in their way, they relax and relent.
When they do they release inner wisdom.

I struggled for years with what’s called low self-esteem.
That was my whammy, that was the problem I had to solve—or so I thought I had to solve at the time.

Since I was told (and came to genuinely believe) that I had low self-esteem, then I thought I must work to have high self-esteem.
This attempt at developing high self-esteem A) didn’t work and B) in certain areas where it did “work”, I became subtly quite arrogant.

But I kept trying.
I would read book after book on how to build self-esteem.

I’d do my best to follow someone else’s self-esteem building system.
I had passed my turn to them in other words.

Then that system wouldn’t work so I’d just go about more spiritual practice, acting as if I could simply grit my way through, with or without self-esteem.
I was pressing my luck and eventually I would inevitably land on the whammy and go back to zero.

When however I stopped fighting the whammy of self-esteem, and learned to love him, he offered me humility.
I became much freer by realizing who I fundamentally was and am and conversely who I am not and will never be.

Loving that whammy, allowed me to comprehend the gifts of my being as well as the inherent idiosyncrasies, foibles, flaws, and weaknesses of my being (of which they are plenty of both…gifts and flaws).

Loving the whammies brings us back to ground.
Fear, self-doubt, confusion, grief, shame, anger, these don’t need to be whammies.

They can be friends, allies on the path.

In Press Your Luck, whammies took away one’s prizes and winnings.

In the spiritual life, when they are loved and consciously embraced, I find the whammies bring me back to zero in the truest sense.
They empty me, like air escaping from a balloon.

It’s a deflating experience, but not in the negative way we so often fear (“no whammies, no whammies, no whammies”).
When there are truly no whammies consciously allowed, we lose the ability to be brought back to square zero, to be released of everything, even the greatest of winnings in life.

When we don’t consciously embrace the whammies, then life will do it to us without our consent.
The first option can be painful but it’s empowering.

The second is absolutely horrific.

We need the whammies.

We need to know how to relate to them rightly.

The mantra of “no whammies, no whammies” turns out, paradoxically, to be right—though not in the way we imagine.

When we love and embrace the whammies, they cease to be whammies.
There are, in that moment, indeed no whammies.

And that way of being is spiritually Big Bucks indeed.

[MENTION=5601]vandyke[/MENTION]
Thought you might like this one.

 

It is vain to be always looking toward the future and never acting toward it. —John Frederick Boyes, English essayist (1811 — 1879)

The human being has to become what he thinks himself to be. —Rudolf Steiner

Human thinking is in need of a new model that constructs the human being and consciousness within an energetic universe that is compatible with both modern science and spiritual teachings. However, this need not demand of us that we throw away the knowledge that we have learned up to this point. On the contrary, we are required to not only work with our current knowledge-base but also to expand these resources to help us move forward into new paradigms of thought concerning human consciousness and the processes operating within the human being. In this time of our developing sciences and new technologies we have the assistance of ever-greater analysis and emerging discoveries that are evolving the parameters of our thinking. It is likely that the next stage in our human sciences will be centred on our understanding of consciousness; and how we are intimately connected to each another and our wider energetic environment.

We have discovered from recent science that each of us carries around with us a 100 billion-cell bioelectric computer that filters and ultimately interprets what we come to see as our ‘reality’. Almost all of its 100 billion neurons were established the day we were born, with around 250,000 neurons created every minute whilst our bodies were forming in the womb. Still, this phenomenal ‘reality shaper’ has undergone monumental perceptual change over our evolutionary history. However, when compared to the skeletal remains of prehistoric human beings there appears to have been no observable change in human anatomy for at least 100,000 years. In comparison, our human mind has taken leaps from its earliest cave-art beginnings. This suggests that we have shifted from biological to cultural to a neuro evolutionary path and that further advance involves the development of the human nervous system and our consciousness. What is required, at this significant juncture, is again another catalyst of consciousness change.

The next step that is required is likely to be a neuro-genetic evolutionary shift, and will be a necessary step in order to move beyond the limitations of our current developmental impasse. Civilizations in our historical past (and perhaps also in our unknown past) have collapsed as they evolved to the limits of their material resources without there being a parallel development in human consciousness. At such vital transition periods it is essential that a conscious ‘energy force’ be introduced into the stream of human life in order to catalyze the next spurt in evolutionary growth. Without such conscious energy the material systems are in danger of either running out of control (as is the case now) and/or breaking down — which may also be the case in the near future. Such a conscious ‘energy force’ needs to serve as an impulse to help catalyze human civilization towards new modes of self-knowledge and understanding, often referred to under Maslow as self-directed actualization. Such a catalyst may appear, as this paper hopes to show, through discoveries in the field of quantum biology, quantum physics, and neuroscience.

It is my contention that emerging research in the ‘quantum sciences’ throws new light upon the workings of the human mind/brain and consciousness, as well as the human nervous system and our genetic blueprint — DNA. This research, as this paper discusses, creates a bigger picture whereby emerges a coherency between our biology, our human physiology, and an energetic field of consciousness. Because of this, we could say that we are at the edge of a possible quantum evolution of the human species. It may also be reasonable to say that there are already new generations of people who, as evolutionary agents of change, are manifesting symptoms of such transformational changes. As in any evolutionary shift there appear amongst the species the initial beginnings of such transformation before the change becomes more widespread.
These speculations will be returned to later in the paper.


It is fair to say that our global civilization now finds itself at a critical crossroads of development, both in terms of physical resources as well as modes of thinking. It thus becomes imperative that we orientate our perceptive faculties in favour of the potential evolutionary transformation of human consciousness. In recent years our western societies, at least, have developed in detriment to conscious evolution. This is one of the major reasons behind the cultural failings of our critical times. There has been little preparation, discussion, and research into how humanity, both physically and mentally, can deal with great change when it disrupts both scientific and religious belief systems. In our material age there is a tendency to dismiss spiritual concerns as realms of fantasy; likewise, those people of spiritual leaning often dismiss science as being inadequate to guide us into the future. Thus, a great amount of our energies have been channelled into creating an unstable and radically polarised world. What is required, however, is a reconciliation of the scientists with the humanists (C.P. Snow’s ‘Two Cultures’) and a combination of research and energy into stimulating a progressive understanding of the evolutionary trajectory of our species. In the worst case scenario we could face a process of devolution; it is my contention, however, that this will not be the case. Part of our dilemma though rests in our blindness over how our mental and perceptual faculties operate.

The human brain as a collection of nerve cells operates as a multi-layered frequency receptor. Due to initial conditionings early on in life each receptor becomes wired to perceive a particular wave frequency. As the brain’s receptors tune-in to a particular pattern of frequency waves a ‘pattern recognition’ response is received by the brain and interpreted according to the perceptions allotted to the frequency. In other words, the act of tuning in involves picking-up familiar frequency patterns out of the ocean of frequencies that surround us constantly. By tuning into the same patterns again and again we are reinforcing a particular reality-set. We are thus tuning into a consensus reality pattern unconsciously and forming our perceptions continually from this. Unfamiliar patterns often get ignored since they do not fall within our receptor remit. Perception is thus dynamically created moment by moment as the brain constantly scans the bands of frequencies that surround us. However, if this pattern-recognition behaviour does not evolve over time our perceptual development is in danger of becoming stalled. The result is that we become fixed — or trapped — within a particular reality. This is why human development requires that we move through various paradigm shifts[1] in order to evolve our collective thinking/perceptual patterns. In other words, our development rests upon simultaneous biological processes as well as psychical. According to noted consciousness researcher Gopi Krishna, the ‘maturing of the nervous system and the brain is a biological process, depending on a host of psychic and material factors’ (Krishna 1999: 56).

The vulnerability of this process is that we become too accustomed to particular perceptual patterns and ignore other sensory inputs or influences. Also, as a species we have been collectively un-informed about methods obtainable to shift among various frequency bands and patterns. This knowledge has been available within various wisdom traditions (such as shamanism and occult and mystery schools) yet kept out of the public domain. The end result is that we become fixed and dogmatic in our sensory ‘beliefs’ and cling desperately to the small section of reality we perceive as the whole. Yet the human brain, and nervous system, is flexible enough to shift between frequency patterns and to interpret ‘realities’ beyond the consensual pattern. In past generations many mystery schools considered humankind too immature to undertake such training — hence the need for rigorous and strict initiation rituals and testing. This embargo on such knowledge and techniques has helped foster the domination of materialistic science to the point whereby we are taught to dismiss subjective and intuitive impulses and experiences. However, it has now become an evolutionary necessity that our dominant reliance upon material pursuits be balanced with an increase in consciousness research that supports the significant role of a ‘shared mind’. The next stage of human development, I posit, will be of a neuro-genetic nature which using present terminology aligns with a form of quantum consciousness.

Quantum Coherence, Quantum Consciousness

The human body is a constant flux of thousands of chemical/biological inter-reactions and processes connecting molecules, cells, organs, fluids, throughout the brain, body and nervous system. Up until recently it was thought that all these countless interactions operated in a linear sequence, passing on information much like a runner passing the baton to the next runner. However, the latest findings in quantum biology and biophysics have discovered that there is in fact a tremendous degree of coherence within all living systems. It has been found through extensive scientific investigation that a form of quantum coherence operates within living biological systems through what is known as biological excitations and biophoton emission. What this means is that metabolic energy is stored as a form of electromechanical and electromagnetic excitations.

It is these coherent excitations that are considered responsible for generating and maintaining long-range order via the transformation of energy and very weak electromagnetic signals. After nearly twenty years of experimental research, Fritz-Albert Popp put forward the hypothesis that biophotons are emitted from a coherent electrodynamical field within the living system (Popp, et al 1988). What this effectively means is that each living cell is giving off, or resonating, a biophoton field of coherent energy. If each cell is emitting this field then the whole living system is, in effect, a resonating field — a ubiquitous non-local field. And since it is by the means of biophotons that the living system communicates, then there is near instantaneous intercommunication throughout. And this, claims Popp, is the basis for coherent biological organization — referred to as quantum coherence. This discovery led Popp to state that the capacity for evolution rests not on aggressive struggle and rivalry but on the capacity for communication and cooperation. In this sense the in-built capacity for species evolution is not based on the individual but rather living systems that are interlinked within a coherent whole:

Living systems are thus neither the subjects alone, nor objects isolated, but both subjects and objects in a mutually communicating universe of meaning…Just as the cells in an organism take on different tasks for the whole, different populations enfold information not only for themselves, but for all other organisms, expanding the consciousness of the whole, while at the same time becoming more and more aware of this collective consciousness (Popp, Ho 1989).

Biophysicist Mae Wan Ho describes how the living organism, including the human body, is coordinated throughout and is ‘coherent beyond our wildest dreams’. It appears that every part of our body is ‘in communication with every other part through a dynamic, tuneable, responsive, liquid crystalline medium that pervades the whole body, from organs and tissues to the interior of every cell’ (Ho 1998: 82).

What this means is that the ‘medium’ of our bodies is a form of liquid crystal, thus an ideal transmitter of communication, resonance, and coherence. These relatively new developments in biophysics have discovered that all biological organisms are constituted by a liquid crystalline medium. Further, that DNA is a liquid crystal lattice-type structure (which some refer to as a liquid crystal gel) whereby body cells are involved in a holographic instantaneous communication via the emitting of bio-photons (a source based on light). This implies that all living biological organisms continuously emit radiations of light that form a field of coherence and communication. Moreover, biophysics has discovered that living organisms are permeated by quantum wave forms. Ho informs us that

…the visible body just happens to be where the wave function of the organism is most dense. Invisible quantum waves are spreading out from each of us and permeating into all other organisms. At the same time, each of us has the waves of every other organism entangled within our own make-up…We are participants in the creation drama that is constantly unfolding. We are constantly co-creating and re-creating ourselves and other organisms in the universe…(Ho 1998: 116).

This incredible new information actually positions each living being within a non-local quantum field consisting of wave interferences (where bodies meet). The liquid crystalline structure within living systems is also responsible for the direct current (DC) electro-dynamical field that permeates the entire body of all animals. It has also been noted that the DC field has a mode of semi-conduction that is much faster than the nervous system (Becker 1998). If biological living systems are operating within a non-local interwoven field of resonating energy, then perhaps it is possible to see this manifesting in physical behaviour?

Mae-Wan Ho describes how coherent excitations in living systems operate in much the same way as a boat race, where the oars-people must row in step so as to create a ‘phase transition’. This indicates that there is an inherent tendency in Nature, and in living systems, to resonate together ‘in sync’ as a way of maintaining order and coherency. This type of behaviour serves to reinforce the relationship between the individual and the collective that before had been thought random. This discovery is important in that it lends validity to the emerging paradigm of the ‘global brain’ and of the growth of a planetary empathy.

Systems philosopher Ervin Laszlo defines the global brain as ‘the quasi-neural energy — and information — processing network created by six and a half billion humans on the planet, interacting in many ways, private as well as public, and on many levels, local as well as global’ (Laszlo 2008:intro). On this physical level there is already a great deal of information-exchange occurring at ever-increasing speed. Emerging social networks (such as Facebook and MySpace) are also developing empathy-at-a-distance between worldwide users. In this context there is already underway a transformation in the relations between a significant number of people in the world. Yet now hard-science is taking these developments further by positing that people are increasing not only their empathic relationships with each other but also their entanglement. This view has recently been corroborated by neuroscience with its finding of ‘mirror neurons’.

A ‘mirror neuron’ is a brain neuron that is activated (‘fires’) when a living being (such as humans and other animals such as primates and mammals) observes the action of another. In other words, if an individual watches another person eat an apple, then the exact same brain neurons will fire in the person observing the action as if they themselves were performing the act. Such neuron behaviour has been found in humans to operate in the premotor and inferior parietal cortex. This phenomenon of ‘mirror neurons’ was first discovered by a research team in Italy in the 1990s when studying the neuronal activity of macaque monkeys.

This discovery has led to many notable neuroscientists to declare that mirror neurons are important for learning processes (imitation) as well as language acquisition. In more modern general terms we might also say that this capacity is what ties a person in sympathy and empathy to another’s situation. It may also explain why people become so emotionally attached to events on television, and even cry in response to watching someone crying on the screen. In this way we are emotionally entangled through a mirroring of brain neuronal firing. When we also consider that our bodies are entangledthrough a quantum field of electrical bio-photon resonance, it explains how we are affected by and from others — via wave/field interference. This information is significant when considering a shift towards heightened empathy between people both near and at-a-distance (via digital communications) as well as the potential for catalyzing future abilities for telepathic communication between individuals.

Neuroscience, quantum biology, and quantum physics are all now beginning to converge to reveal that our bodies are not only biochemical systems but also a sophisticated resonating quantum system. This helps us to understand how the body can be efficiently coherent, as well as explaining how we feel ‘drawn’ to others, especially when we use such terms as ‘good vibes’; ‘good energies’; and ‘we just seem to click’. Our bodies then, as well as our brains, appear to function like receivers/de-coders within a constantly in-flux information energy field. This explains how the human brain is able to store a lifetime of memories and experiences[2] as a wealth of data may well be stored within the informational field that encompasses the brain, and indeed the whole body.

This new understanding of the quantum human informational field also gives credibility to the existence of extra-sensory perceptions (ESP) and related abilities. Human consciousness is not only empathic, in a ‘wave-interference’ relationship with other mind-fields, but also is constantly transmitting and receiving information. However, modern materialistic science has, up until recently, focused largely upon ‘hard’ physical evidence and is still grappling with the complexities of quantum mechanics. As Niels Bohr famously remarked — ‘If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet.’ The abstract, or ‘soft’, realm of imaginative insights and visions are usually left to the eccentric artists, mystics, and fringe creative innovators. Much of our modern minds have been denied their left-right brain full working and pulled into a tight left-brain rational functioning that operates as mechanical, linear, competitive, and narrow.

The abstract right-brain, with its magical world of creative visionary thinking, has been mostly sidelined and laid latent (McGilchrist 2009). Much of this right-brain activity was the source for indigenous wisdom, shamanic practices, and similar traditions that western materialistic thought has sought to ignore over the years. Often our own intellectual training conditions us to think of such ‘magical practices’ as primitive, barbaric, and worthy of little more than western colonialism and/or re-education. Yet those of us in the ‘civilized’ West, with our left-hemisphere dominated brain, live in the everyday world of material things and external attractions. We are shown to exist as separate forces, as islands in a chaotic sea of physical and natural impacts, and at the whim of random neutral influences. Yet we now know that this is not the case.

To recap, quantum biology has shown that the body displays an incredible degree ofquantum coherence, and that a quantum consciousness field exists throughout the human DNA and thus the human nervous system. Our biochemical structure is composed of a confluence of energies in complete entanglement and which operate as a non-local field within and without the human body. Further, that DNA is a liquid crystal lattice-type structure that emits bio-photons, which are light-based. What this leads to is a new understanding that human DNA operates also as a quantum field.

Hyper-Communication and the Quantum Field

In light of these recent findings we can begin referring to DNA as Quantum DNA. This suggests that the 97% of human DNA which is not involved in protein building is active within a quantum state. It may well be that a future manifestation of quantum consciousness will come from part-activation of the 97% quantum DNA that so far has baffled our scientists with its function. This quantum DNA activation may likely be related to the state of human consciousness and has remained dormant in response to human consciousness not being sufficiently prepared, or made ready, for its manifestation. This field ‘life-force’ may be similar to the pervasive ‘pranic energy’ which, as Gopi Krishna states, forms the impulse for evolutionary growth in the human nervous system:

an ever-present possibility, existing in all human beings by virtue of the evolutionary process still at work in the race, tending to create a condition of the brain and nervous system that can enable one to transcend the existing boundaries of the mind and acquire a state of consciousness far above that which is the normal heritage of mankind at present (Krishna 1997: 226)

This transcendental stage of consciousness that is depicted above as being a part of our natural evolutionary heritage is connected with the human brain and nervous system. We now know that we have a DNA quantum field activated within our bodies. Some biophysicists are already discussing whether quantum processes may not be a common denominator for all living processes. As such a quantum informational field throughout the human body will determine the coherence of our light (biophoton) resonance as a vibratory rate.

If human consciousness begins to shift its vibratory rate, as a reaction to various external impacts (cosmic, environmental, cultural), then there is every likelihood that DNA — as a quantum field — will likewise show a resonance shift. This may result in parts of its 97% hitherto ‘inactive’ capacities being brought online (i.e. re-activated). This may or may not be linked to the increase in electromagnetic frequencies now impacting our solar system from the precession of the equinoxes.[3] It also now appears that this ‘inactive’ part of our DNA may manifest a form of hyper-communication.

The Russian biophysicist and molecular biologist Pjotr Garjajev, who has studied human DNA with his research team in Moscow, has found that the 97% ‘inactive’ DNA actually has complex properties. Garjajev discovered that the DNA which is not used for protein synthesis is instead actually used for communication, more exactly — for hyper-communication. In their terms, hyper-communication refers to a data exchange on DNA level using genetic code. Garjajev and his group analyzed the vibration response of the DNA and concluded that it can function much like networked intelligence, and that it allows for hyper-communication of information amongst all sentient beings. For example, the Moscow research group proved that damaged chromosomes (such as damaged by x-rays) can be repaired.

Their method was to ‘capture’ the information patterns of particular DNA and then to transmit these patterns, using focused light frequencies, onto another genome as a way of reprogramming the cells. In this way they successfully transformed frog embryos to salamander embryos simply by transmitting the DNA information patterns. Garjajev’s research shows that certain frequency patterns can be ‘beamed’ (such as with a laser) to transfer genetic information. This shows how DNA operates through resonance and vibratory frequencies. It also shows that human DNA can be modified — or altered — through the impact of external frequencies. These research results go some way towards validating the existence of such phenomena as remote acts of healing, and other psychic attributes. It also suggests that DNA is a living, fluid, and dynamic ‘language’ that as a quantum informational field is responsive not only to laser waves (as in the above experiment) but also EM waves and sound — given that the correct frequencies are applied.

The knowledge that human DNA can be influenced and modulated by frequencies (sound, light, language, and thought) is likely to have been known to various spiritual traditions, mystics and teachers, over the ages. This is perhaps why a variety of exercises have existed that utilize thought focus (prayer); sounds (music; chanting; singing); light (specific locations both natural light and produced light such as in stained glass); and language (specific recitations as in mantras and zikrs). DNA appears to function not only as a protein builder (the minority function) but also as a medium for the storage, receiving, and communicating of information.

Somewhat more controversial is the report that Garjajev and his Russian colleagues also found examples where DNA could cause disturbing patterns in a vacuum, resulting in the production of what seemed to be magnetized wormholes.[4] These wormholes appeared to function as connections outside of our normal fields of time and space (which hints at inter-dimensional communication). This phenomenon is indeed worthy of further analysis and experimentation. Yet it does seem probable that DNA is involved with various forms of hyper-communication of which, at present, we know very little about.

To support Garjajev’s claims of hyper-communication we can see how similar principles are operating within Nature. For example, the organization of ant colonies appears to make use of a distributed form of communication. When a queen ant is separated from her colony, the worker ants continue to build and construct the colony as if following some form of blueprint. Yet if the queen ant is killed then all work in the colony ceases, as if the blueprint had suddenly been taken off-line. This suggests that the queen ant not need to be in physical contact to continue to transmit the blueprint, yet upon death the group consciousness ceases to operate within a hyper-communicative informational field. We can thus refer to these forms of hyper-communication as quantum field consciousness, or simply as quantum consciousness (since quantum implies non-local field effect).

In a similar manner, such at-a-distance human phenomenon as remote healing, remote sensing, and telepathy may work along comparable lines. On a more basic level we could say that many of us experience this as the sense of intuition and moments of inspiration. We may even be receiving these forms of hyper-communication when we are asleep. There are countless examples of people, artists, and designers etc, who gained inspiration for their work in their dreams. One example here is that of the Italian composer Giuseppe Tartini who one night dreamt that a devil sat beside his bed playing the violin.

The next morning Tartini wrote down the piece from memory and called it the Devil’s Trill Sonata. These experiences seem to be on the increase; or perhaps it is because people now feel more open to speak of such experiences. Also, there are indications that the newer generations of children being born are manifesting a higher level of clairvoyance and other extra-sensory capacities.[5] These developments may indicate that a higher form of group consciousness is emerging within humanity and that these abilities are now finding greater expression. In this respect we would do well to return to those practices recommended for centuries by spiritual traditions and teachers: that is, mediation, reflection, watchfulness, and mindfulness, etc. Einstein was famous as a daydreamer throughout his life and he often claimed that greatest inspiration came to him when in such states. Enhanced connectivity between humanity may thus be served by each of us paying more attention to our inner states and to strive for harmony and balance in our lives.

Quantum States and the Akashic Field

Materials exist to help in enhancing these inner (or ‘quantum’) states, and can be found within many traditions, whether from the major religions (Christian, Islamic, Judaism, Sikh); or from other streams of wisdom such as Buddhist, Tao, and meditative practices. There are also many written materials (books, tales, and poems) that have the function to stimulate right-hemisphere activity. This is the case with many Sufic stories (such as the Mulla Nasrudin tales)[6], as well as famous stories such as the Thousand and One Nights; and poems from Jalalludin Rumi (which are now best sellers in the West).

Many of these traditions also encourage group meditation as a way of stimulating group consciousness and quantum connection. It has been shown that practiced meditators can achieve an extremely high level of cross-hemispheric synchronization. Similarly, people who mediate together have been discovered to synchronize their brain activity. Through the use of EEG brain scanning it has been found that brainwave activity is synchronized amongst the participants of the group. We can now speculate that this is a result of resonance occurring between the various quantum fields, as shown by the latest research in biophysics. To some extent this has been replicated by the vast array of hemispheric audio material that is now available on the mass market (at various quality levels). These stimulants act to induce an altered state of consciousness; what some practitioners have referred to as transpersonal consciousness. In these states people have experienced very profound connections with what has generally been termed the collective consciousness. Philosopher Ervin Laszlo refers to this collective information field as the Akashic Field (Laszlo 2004).

There is now reason to speculate that this so-called non-local Akashic Field is in fact a part of our shared (and over-lapping) quantum fields of consciousness. If this is so, then this leads us to further question whether DNA, which emits biophotons and exhibits inter-dimensional properties, may not itself be the seat of quantum consciousness. Modern science has for a long time considered the human brain as the centre of consciousness; yet this belongs to the materialistic and linear thinking that consciousness is a product of complex matter. The brain is indeed our most complex neurological arrangement consisting of the most intricate network of synapses.

Yet it is more likely that the brain functions as a receiver and transcriber of electrical signals that are emitted from the quantum DNA. In this way the trillions of parts of our human DNA acts as a coherent quantum field to regulate every part of our body in each simultaneous moment. The human body is thus a resonating quantum field which, exhibiting potentially inter-dimensional properties, may also be a repository of consciousness. Our reality is thus provided by the work of the brain that transcribes signals into perceptions, yet it is the DNA which is a living intelligence. This idea of DNA being a living intelligence is not new to many indigenous wisdom traditions.

For example, as anthropologist Jeremy Narby pointed out, shamans who undergo trance states often seem to be communicating with DNA as a means of acquiring knowledge about plants, healing, and spirit worlds (Narby 1999). Subsequently, Narby explored how Nature is also imbued with this form of living intelligence which acts as survival patterns to enable evolutionary growth (Narby 2006). Shamans, intuitives, and others who are able to tap into this living intelligence find a ‘design’ or blueprint behind all physical structures, which points to a quantum field of living intelligence that acts as an evolutionary impulse within all living systems.

We can thus speculate that human DNA, which acts as a quantum energy field, is also likely to be the seat of human consciousness. Further, it is possible to say that this quantum consciousness field is the very same as what has been referred to as the ‘Akashic Field’. Also, recent research suggests that DNA is receptive to particular external influences such as can be manifested through prayer, meditation, and specific sounds/vibrations. This offers startling possibilities for our well-being and human evolution if we are capable of some form of communication with our own living Intelligence (our own ‘Higher Selves’?).

We may even have the potential to interact with our own physical cellular structure through focused minds and directed intentions. The implications of this are profound and even infer that humanity may have a future opportunity to be in a relationship, through quantum consciousness, with its own DNA and living design. Further, if resonance/vibratory patterns of quantum consciousness can be passed between generations then it may be that the new generations now being born will exhibit different consciousness patterns. This may be the initial signs in the neuro-genetic evolution of humanity. These new generations will be the ‘evolutionary agents’ that will lead the way through a social-cultural-human renaissance and renewal.

Evolutionary Agents — Our Next Quantum Leap?

Quantum consciousness — living field intelligence — could well represent the next stage in human evolution; that is, evolution of the global mind of humanity. Various mystics and consciousness researchers have alluded to this by a variety of names; they range from cosmic consciousness, superconsciousness, transpersonal consciousness, integral consciousness, and more. All these descriptions share a common theme; namely, the rise of intuition, empathy, greater connectivity to the world and to people, and a sense of ‘knowing’ about what each given situation demands. Further, such a form of quantum consciousness would likely instil within each person a sense of the greater cosmic whole: the realization that humanity exists and evolves within a universe of intelligence and meaning (perhaps even inter-dimensional). This would serve to impart within humanity a more profound, and acknowledged, spiritual impulse.

We can speculate that a variety of forces that include a shifting of the Earth’s geomagnetic forces (as is already occurring); varying solar radiations from each sun cycle; galactic pulses from the centre of the galaxy; our solar system moving through a more ‘energized’ portion of interstellar space; could all in some way result in increased wave patterns (vibrations) entering into the quantum DNA field and catalyzing a shift in the consciousness of humanity. The bridge that divides us at present from another level of living intelligence is in essence a vibratory shift. If such a vibratory shift is a potential means of catalyzing quantum consciousness, this could then lead to increased intuitive faculties and extra-sensory phenomena not only becoming an implicate part of our lives but also to opening up access to greater creativity and inventive capacities for participating in our own human futures. The rise of these attributes in a critical mass could be the key to our next ‘evolutionary leap’.

Forms and intimations of these new consciousness patterns are already emerging in the world, but as yet they have not become a part of mainstream research. Such evolutionary ‘mutational’ agents include visionaries, mystics, artists, psychics, intuitives, spiritual Teachers, and what have been termed as the new ‘Indigo Children’. These children (labelled ‘Indigo’ because of their purported coloured auras) are described as possessing increased empathy, creativity, curiosity, and self-will. They are also reported to be spiritually inclined from a young age, and to exhibit strong intuitive capacities. Because of their natural and inherent resistance to authority they are seen as being distracted, rebellious, or alienated in the conventional school system. Yet this is nothing new as throughout recorded history social revolutionaries have felt impelled, and inspired, to resist authority and instigate change (Billington 1998). Many individuals who have felt an awareness of the need to seed an evolutionary impulse into social life have been caught up in revolutionary events and/or been involved in social-cultural upheavals. These human efforts, Krishna notes, come from evolutionary impulses:

I can safely assert that the progress made by mankind in any direction, from the subhuman level to the present, has been far less due to man’s own efforts than to the activity of the evolutionary forces at work within him. Every incentive to invention, discovery, aesthetics, and the development of improved social and political organizations invariably comes from within, from the depths of his consciousness by the grace of…the superintelligent Evolutionary Force in human beings (Krishna 1993: 166).

These indicate efforts, attempts, or social movements to help prepare the ‘mental soil’ for a new consciousness to slowly seed and grow. On the whole social/cultural/material forces are slow to react to the need for an evolving paradigm of human consciousness.

We can say that in order for continued cultural and species growth there are particular periods of human history whereby humanity becomes ready, or in need of, the activation of particular faculties and/or evolutionary traits. It may be that during this critical phase of human culture that humanity will adapt, or be forced to develop, new creative and inspired aspects of consciousness. This transition period — a stage of what I term neuro-genetic evolution — will challenge many of the now-outmoded social structures that have polarized much of human thinking. However, as in all paradigm shifts, old energies inevitably must give way to the new, and it may only be a matter of time before new generations move into evolving consciousness and its physical expressions.

It is thus critical that an understanding of spiritual matters begins to permeate through our everyday lives as a counter-balance to our social materialism. It is important in these years ahead that we try to develop a consciousness that is both open to spiritual impulses whilst simultaneously aware and attentive to the latest in scientific research. It is imperative that we revitalize our collective sense of well-being and connectedness — our entanglement — as part of our shared evolutionary development. It is possible that a new state of quantum consciousness will allow humanity access to an unimaginable energetic field of information. This would then open up new vistas of creative intelligence that could be the forerunner to the next stage of along our ascending evolutionary path.

Conclusion

To summarize, humanity as a global species may be in the throes of passing through a transition towards a different state of consciousness. This new state may likely be characterized by quantum properties such as coherence and non-local field information. Because of this I have termed this new state as that of a quantum consciousness field. This consciousness field will transform how we relate to other people, the world around us, and expand our perceptual realities. It may also catalyze into being other hitherto dormant human faculties such as increased intuition, telepathy, and visionary thinking. Some of these features are already appearing within younger generations being born into the world today and which have been referred to as ‘Indigo children’. This evolutionary development manifests a transition from biological and socio-cultural forms of evolution to incorporating a new level: that of neuro-genetic evolution. This neuro-genetic phase is essential, I argue, to allow humanity to evolve to the next stage upon the evolutionary ladder. As one thinker recently stated:

We live in changing times whereby humanity is undergoing a transformation. Our consciousness, which has a vast potential for further development, must undergo a release from old, binding structures, and break out towards a rapid expansion…We need to understand phenomena at deeper levels, and not just accept what we are told, or what is fed to us through well-structured social institutions and channels. We must learn to accept that our thinking is a great tangible spiritual force for change (Gulbekian 2004: 251).

If a person is not sufficiently prepared for these changing impacts then it may cause unbalance and confusion. Personal responsibility means each person must seek to balance the energies of both their inner and outer lives; and to strengthen their sense of connectedness, empathy, and creative vision.

The new discoveries in neuroscience, quantum biology, and quantum physics have shown that a form of nonlocal connected consciousness has a physical-scientific foundation. What this demonstrates is that certain spiritual or transcendental states of collective Oneness have a valid basis within the new scientific paradigm.

Our evolutionary future(s) need not be polarized between the sciences and the humanities but can be — should be — a creative fusion and collaborative partnership.
 
I knew there was a reason I liked to garden!
Can’t say I’m super surprised…
[MENTION=2578]Kgal[/MENTION] [MENTION=5601]vandyke[/MENTION]


Antidepressant Microbes In Soil:
How Dirt Makes You Happy



garden-soil-400x266.jpg
Image by

By Bonnie L. Grant

Prozac may not be the only way to get rid of your serious blues.
Soil microbes have been found to have similar effects on the brain and are without side effects and chemical dependency potential.

Learn how to harness the natural antidepressant in soil and make yourself happier and healthier.
Read on to see how dirt makes you happy.

Natural remedies have been around for untold centuries.
These natural remedies included cures for almost any physical ailment as well as mental and emotional afflictions.

Ancient healers may not have known why something worked but simply that it did.
Modern scientists have unraveled the why of many medicinal plants and practices but only recently are they finding remedies that were previously unknown and yet, still a part of the natural life cycle.

Soil microbes and human health now have a positive link which has been studied and found to be verifiable.

Soil Microbes and Human Health

Did you know that there’s a natural antidepressant in soil?
It’s true. Mycobacterium vaccae is the substance under study and has indeed been found to mirror the effect on neurons that drugs like Prozac provide.

The bacterium is found in soil and may stimulate serotonin production, which makes you relaxed and happier.
Studies were conducted on cancer patients and they reported a better quality of life and less stress.

Lack of serotonin has been linked to depression, anxiety, obsessive compulsive disorder and bipolar problems.
The bacterium appears to be a natural antidepressant in soil and has no adverse health effects.

These antidepressant microbes in soil may be as easy to use as just playing in the dirt.
Most avid gardeners will tell you that their landscape is their “happy place” and the actual physical act of gardening is a stress reducer and mood lifter.

The fact that there is some science behind it adds additional credibility to these garden addicts’ claims.
The presence of a soil bacteria antidepressant is not a surprise to many of us who have experienced the phenomenon ourselves.

Backing it up with science is fascinating, but not shocking, to the happy gardener.
Mycrobacterium antidepressant microbes in soil are also being investigated for improving cognitive function, Crohn’s disease and even rheumatoid arthritis.

How Dirt Makes You Happy

Antidepressant microbes in soil cause cytokine levels to rise, which results in the production of higher levels of serotonin.
The bacterium was tested both by injection and ingestion on rats and the results were increased cognitive ability, lower stress and better concentration to tasks than a control group.

Gardeners inhale the bacteria, have topical contact with it and get it into their bloodstreams when there is a cut or other pathway for infection.
The natural effects of the soil bacteria antidepressant can be felt for up to 3 weeks if the experiments with rats are any indication.

So get out and play in the dirt and improve your mood and your life.



Watch this video about how gardening makes you happy:

[video=youtube;G6WxEQrWUik]https://www.youtube.com/watch?feature=player_embedded&amp;v=G6WxEQrWUik[/video]

 
Science Beyond the Superstitions of Materialism

[video=youtube;l1CcOQnG0uM]https://www.youtube.com/watch?feature=player_embedded&amp;v=l1CcOQnG0uM[/video]

The biologist Rupert Sheldrake and Dr Deepak Chopra discuss ageing, death, consciousness research, morphic resonance, memory in nature, quantum physics and Indian philosophy.
 
I don’t blame all the BBs.
Just those who decided that they were more important that those that came after them.
Most of whom are probably psychopaths…I think you are FAR from being a psychopath.
It was those who ignored the fact that people were shot at Kent state…they ignored the reasons for the protests.
I know many BBs tried to make this country better, I know my parents never did anything outright to undermine my generation or something along those lines.
I am only trying to provide a timeline of how we ended up where we are now…mostly because of corporate lobbyists bribing almost all of Congress…the Supreme Court…even our President is beholden to either corporate or military-industrial complex CEOs.
It’s insanity.
I really feel like we will have to have some grand protests before anything serious changes.
That will take us all…I don’t mean to group everyone together…sorry.

Please don't think I'm scolding you. I ranted and raged against my own generation for probably 20 years myself before I began to look at things from a multi system perspective. For the longest time I used to tell my best friend I was ashamed of my "species" (females) too. [rolls eyes] That's another loooooong story.

Anyway....that's water under the bridge and was a waste of my time getting angry at them. I just don't want to see you waste your precious energy in anger at the masses. We've got to see what's been done to us so we can understand what's being done to us right now as we speak.....so we can stop falling for it.
 
Please don't think I'm scolding you. I ranted and raged against my own generation for probably 20 years myself before I began to look at things from a multi system perspective. For the longest time I used to tell my best friend I was ashamed of my "species" (females) too. [rolls eyes] That's another loooooong story.

Anyway....that's water under the bridge and was a waste of my time getting angry at them. I just don't want to see you waste your precious energy in anger at the masses. We've got to see what's been done to us so we can understand what's being done to us right now as we speak.....so we can stop falling for it.
I take personal responsibility for where I am today…I am actually very lucky in so many respects when it comes to where I was born and random shit like the color of my skin (which we are discussing elsewhere).
I, like everyone else just wants love, acceptance, and some understanding.
Everything is so secondary to those goals in almost everyone’s life, those are driving forces of good in the world.
It’s when other’s decide to take advantage or use someone else to further their goals knowing that it will cause them harm or damage as an individual that I get mad.
So, I’m not mad at the BB…I remain mad at the psychopaths that took the humanity out of this country.
 
You're so on the money it's crazy.

I think that the chronological impact of the baby boomers in American history will end up reading like a Greek tragedy. A generation raised in highly protective, very encouraging surroundings. Told that they should aim for the stars, and that there was nothing that they couldn't do. Elect the youngest and one of the most youthful and idealistic presidents ever. Nothing seemed impossible! When tragedy struck and the president was killed, the baby boomers decided to honor his wishes and went to space, and later the moon! Woodstock was, at its core, a bunch of baby boomers that wanted to test the waters for a different world. I think what turned everything around was Ohio State like you mentioned, the Charlie Manson murders and the Altamont free concert. Those terrible three things took away Kennedy and Disney and replaced it with fear and seclusion for most people. Since then, a lot of the people gave up and their fear drove them to no longer think big and expansive thoughts, but to think in terms of small communities and cities.

You know what? I have a lot of respect for the baby boomers as a whole. If there was ever a generation that was beaten with fear, and stood against it for years and years, it was them. I feel like the whole of the 00's was spent on my generation watching the news and being scared out of our minds! We didn't know what was going on, and who might die. I have three friends that I've known growing up that died in Iraq, and I'm not even American! It was a heartbreaking time. To think that the boomers had that going on, and were still risking their lives thinking things that a scared government didn't want them to consider is very commendable to me.

It's sad that so many of the boomers have held on to their hate and fear for so long, but I didn't go through what they went through. I can't judge. I just know that the conservative nature (literal meaning) of the world and of interpretive actions is killing the spirit of my generation. I couldn't tell you the amount of times that I've been told by baby boomers, that something that I wanted to do was either stupid, too risky or impossible. Things that I've done, and that weren't even hard to do. There's a student councillor at my high school that's an old hippie baby boomer, and he tells everyone to lower their expectations. Not because we can't do what we want. We just shouldn't get our hopes up. The dream is over for the baby boomers.

I feel like the best song for the funeral of the baby boomer generation was made by one of my favourite boomers - John Lennon. It's called "God". Here it is:



The dream is over

Yeh. The dream died with they had Kennedy assassinated. The Boomers just crawled right into the doobie at first to mitigate the trauma - then when they made that illegal and actually enforced it with harsh punishments we crawled into bottles of alcohol and consumerism to cover over the fear.

For some idiotic reason I never let my dream die until the last several years. I fought and fought for it and suffered terribly with depression and shame and guilt. Snort. I'm glad I finally see that what for what it was.
The old dream died and I grieved and grieved myself into healing.
Now...there's a new dream and instead of it being just for me and my self - this one includes every body.
Do I see my peers waking up? A few...here and there.... At least it's way better than it used to be.

Maybe the boomers can be the supply train for the Gen-Xers as they wage protest after protest. We sure as hell can't actually DO the physical stuff necessary for peaceful protests. We're too damn sick. Speaking of.... my PA thinks I have had a bout of pneumonia along with bronchitus. Either that or my TB is flaring up. I have this strange rash too. Thank goodness it's not shingles.

Thank you for the kind words about the boomer generations vankdyke. You're right - we were told we could be anything we wanted to be and then punished for it.
 
Yeh. The dream died with they had Kennedy assassinated. The Boomers just crawled right into the doobie at first to mitigate the trauma - then when they made that illegal and actually enforced it with harsh punishments we crawled into bottles of alcohol and consumerism to cover over the fear.

For some idiotic reason I never let my dream die until the last several years. I fought and fought for it and suffered terribly with depression and shame and guilt. Snort. I'm glad I finally see that what for what it was.
The old dream died and I grieved and grieved myself into healing.
Now...there's a new dream and instead of it being just for me and my self - this one includes every body.
Do I see my peers waking up? A few...here and there.... At least it's way better than it used to be.

Maybe the boomers can be the supply train for the Gen-Xers as they wage protest after protest. We sure as hell can't actually DO the physical stuff necessary for peaceful protests. We're too damn sick. Speaking of.... my PA thinks I have had a bout of pneumonia along with bronchitus. Either that or my TB is flaring up. I have this strange rash too. Thank goodness it's not shingles.

Thank you for the kind words about the boomer generations vankdyke. You're right - we were told we could be anything we wanted to be and then punished for it.
I’m thinking if anything we can use the Boomers like this -

[video=youtube;8Sp-VFBbjpE]https://www.youtube.com/watch?feature=player_detailpage&amp;v=8Sp-VFBbjpE[/video]

It would be very cost efficient!!! Hahahaha!
 
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