Several alternatives vie today for recognition as the most plausible ontology, from physicalism to panpsychism. By and large, these ontologies entail that physical structures circumscribe consciousness by bearing phenomenal properties within their physical boundaries. The ontology of idealism, on the other hand, entails that all physical structures are circumscribed by consciousness in that they exist solely as phenomenality in the first place. Unlike the other alternatives, however, idealism is often considered implausible today, particularly by analytic philosophers. A reason for this (...) is the strong intuition that an objective world transcending phenomenality is a self-evident fact. Other arguments—such as the dependency of phenomenal experience on brain function, the evidence for the existence of the universe before the origin of conscious life, etc.—are also often cited. In this essay, I will argue that these objections against the plausibility of idealism are false. As such, this essay seeks to show that idealism is an entirely plausible ontology. (shrink)

ABSTRACT The exponential expansion of mindfulness-based applications in education, psychology and psychotherapy, workplace training and mind/body well-being in general over the last few decades has been accompanied by wide-ranging claims about the impact of mindfulness on the brain. Arguments in this sphere have been supported by data taken from neuroscience reporting changes in the brain structure and function of participants following mindfulness-based courses and personal meditation practice. The principal aim of this article is to inspect some of these claims and (...) arguments in the light of Iain McGilchrist’s lifelong work on the asymmetric or divided brain. In particular, the idea of the brain as the sole or main generator of phenomenal consciousness will be questioned, along with the notion of left-brain shifting which mindfulness theorists equate with the mediation of negative emotions. The key ideas of McGilchrist on the nature of mind and consciousness are paralleled by similar perspectives offered by new idealist scientists and philosophers such as Bernardo Kastrup, Donald Hoffman and Steve Taylor, and the article concludes with an examination of the implications of these radical ideas for the spiritual traditions that provide the foundations for mindfulness theory and practice. (shrink)

“In reality, there are no final choices,” says academic philosopher Michael Grosso, author of The Final Choice. “As long as we are conscious beings we are free to keep making new and hopefully better choices” (p. xiii). With this up-front qualification, Grosso embarks on an inspiring examination of how we might make new and better choices as a species, and why it is imperative for us to do so if we are to survive and thrive. Here is the motif that (...) informs Grosso’s narrative in The Final Choice: What at bottom drives all living things? The goal of life seems to be more life, self-replication with infinite variations. …The tendency among mammals, and humans in particular, is toward greater mobility, freedom and detachment from the environment. Human life is especially mobile and already has begun to move beyond the planetary habitat to explore outer space habitats. If the goal of life is more life — in a word, survival — the function of our nonphysical psychic potential may be to mediate survival of bodily death…. If the goal of life is more life, higher, freer, more complex forms of life, then our psychic potentials represent the power of life transcending its biological template. Psi is the wedge of life driving against the constraints of physical reality, against the boundaries of time and space. Psi is the medium in which new forms of life carry us beyond the boundaries of physical environment [p. 11]. Grosso considers the near-death experience (NDE) as “perhaps the most important psychological phenomenon of the 20th century, as shocking and counter-intuitive as quantum mechanics….” He adds, “We have millions of repetitions of the near-death experience … and can study and analyze it with the tools of science and other intellectual disciplines. The NDE experientially provides access to a greater mental, indeed spiritual sphere of being” (p. xii). Grosso raises the possibility that, with environmental collapse now in sight, a global version of a near-death experience may be forming, analogous to a human approaching death. It’s the sort of thing one might predict from the life force, whose evolutionary vector is toward more life, more survival, a future. And just as individual NDEs result in a radical transformation and reorientation of the person undergoing them, our planetary citizenry, en masse, may similarly change channels in our priorities, values, and how we live our lives. If so, we just might squeak by. (I’m reminded of a hallway conversation I once had with the late physicist David Bohm. I asked him his opinion of the future of humankind: “Do you think we’ll make it?” He paused, thinking intently, then said, “Yes. Barely.”) Grosso’s stated goal in The Final Choice is “to create a new, fact-based mythology of transcendence.” For him, this entails two aspects of transcendence: “the survival of consciousness after death and, no less momentous, the idea of an extended transpersonal mind. Pim van Lommel (2010) calls it ‘endless consciousness’ or following the Upanishads, Erwin Schrödinger (1963) referred to the one mind. Later, Larry Dossey (2013) coined the phrase ‘nonlocal mind’ and has described in detail how we can make sense of being part of the one mind in his book of that title” (pp. xi-xii). (Full disclosure: whether Grosso’s favorable nod to my work influences this review is for the reader to decide.) Grosso employs a nonlocal model of consciousness — consciousness that is not localized or confined to specific points in space, such as brains or bodies, nor to specific points in time, such as the present. Nonlocal mind is Mind at Large, as Aldous Huxley and others have called it. Survival follows, because mind that is boundless or nonlocal with respect to time is seemingly eternal or immortal; and mind nonlocal or boundless with respect to space is omnipresent. So the critical question becomes: What is the evidence that mind is nonlocal? Grosso shows how consciousness variously manifests nonlocally, making the case for Mind at Large, a universal or unitary mind of which each individual mind is a part. Grosso wrote the first edition of The Final Choice in 1985. This revised edition takes into account a plethora of findings by consciousness researchers that have emerged in the nearly three decades separating the two editions. (shrink)

The physicalist worldview is often portrayed as a dispassionate interpretation of reality motivated purely by observable facts. In this article, ideas of both depth and social psychology are used to show that this portrayal may not be accurate. Physicalism—whether it ultimately turns out to be philosophically correct or not—is hypothesized to be partly motivated by the neurotic endeavor to project onto the world attributes that help one avoid confronting unacknowledged aspects of one’s own inner life. Moreover, contrary to what most (...) people assume, physicalism creates an opportunity for the intellectual elites who develop and promote it to maintain a sense of meaning in their own lives through fluid compensation. However, because this compensatory strategy does not apply to a large segment of society, it creates a schism—with corresponding tensions—that may help explain the contemporary conflict between neo-atheism and religious belief. (shrink)

This thesis articulates an analytic version of the ontology of idealism, according to which universal phenomenal consciousness is all there ultimately is, everything else in nature being reducible to patterns of excitation of this consciousness. The thesis’ key challenge is to explain how the seemingly distinct conscious inner lives of different subjects—such as you and me—can arise within this fundamentally unitary phenomenal field. Along the way, a variety of other challenges are addressed, such as: how we can reconcile idealism with (...) the fact that we all inhabit a common external world; why this world unfolds independently of our personal volition or imagination; why there are such tight correlations between measured patterns of brain activity and reports of experience; etc. The core idea of this thesis can be summarized thus: we, as well as all other living organisms, are dissociated alters of universal phenomenal consciousness, analogously to how a person with Dissociative Identity Disorder (DID) manifests multiple disjoint centers of subjectivity also called ‘alters.’ We, and all other living organisms, are surrounded by the transpersonal phenomenal activity of universal consciousness, which unfolds beyond the dissociative boundary of our respective alter. The inanimate world we perceive around us is the extrinsic appearance—i.e. the phenomenal image imprinted from across our dissociative boundary—of this activity. The living organisms we share the world with are the extrinsic appearances of other alters. (shrink)

This thesis regards the ancient Pythagorean-Platonic idea of heavenly harmony as a philosophical paradox: stars are silent, music is not. The idea of ‘star music’ contains several potential opposites, including imagination and sense perception, the temporal and the eternal, transcendence and theophany, and others. The idea of ‘star music’ as a paradox can become a gateway to a different understanding of the universe, and a vehicle for a shift to a new – and yet very ancient – form of consciousness. (...) The ancient Greeks had a holistic form of consciousness, which was continually intermingling with a transpersonal dimension. This ancient state of consciousness was related to a musical understanding of the world, the Pythagorean-Platonic experience of the universe as an ordered cosmos. My research is approached from two angles, namely from the history of ideas and from musicianship, exploring how music is reflected in the world of thought. By reflexive re-reading of the sources, new insights into the nature of musical consciousness are explored. The idea of ‘star music’ can be found throughout the history of music and thought in the West, including Plato’s works and that of other ancient philosophers, through the Middle Ages, the Renaissance, the Romantic era and the twentieth century up to contemporary New Age music. As a conclusion, the paradox of ‘star music’ is connected to an experience of a shared transcendent meaning of music, which can be present in the moment of a musical performance. ‘Star music’ is a living paradox. (shrink)