The theoretical use of representation faces, among others, two types of inconsistencies, namely: a representation requires the figure of the agent to which it will be representative, which leads either to circularity or to infinite return; and the resulting one, which is the difficulty in reconciling a description, in representative terms, with other more fundamental scientific categories. The proposal of the present study for the solution of these problems was the identification of a referential process starting from the correlation between (...) states of a physical system. It will present an inference about how the superposition of causal history moments of a system can result in a self-referential structure. (shrink)

What happens to the inner light of consciousness with the death of the individual body and brain? Reductive materialism assumes it simply fades to black. Others think of consciousness as indicating a continuation of self, a transformation, an awakening or even alternatives based on the quality of life experience. In this issue, speculation drawn from theoretic research are presented. -/- Table of Contents Epigraph: From “The Immortal”, Jorge Luis Borges iii Editor’s Introduction: I Killed a Squirrel the Other Day, Gregory (...) M. Nixon iv-xi Research Essays The Tilde Fallacy and Reincarnation: Variations on a "Skeptical" Argument Teed Rockwell 862-881 Death, Consciousness, and Phenomenology, Steve Bindeman 882-899 The Idealist View of Consciousness After Death, Bernardo Kastrup 900-909 Consciousness, a Cosmic Phenomenon—A Hypothesis, Eva Déli 910-930 The Theory of a Natural Afterlife: A Newfound, Real Possibility for What Awaits Us at Death, Bryon K. Ehlmann 931-950 Near-Death Cases Desegregating Non-Locality/Disembodiment via Quantum Mediated Consciousness: An Extended Version of the Cell-Soul Pathway, Contzen Pereira & J Shashi Kiran Reddy 951-968 On the Possible Existence of Quantum Consciousness After Brain Death, Massimo Pregnolato & Alfredo Pereira Jr. 969-991 Science and Postmortem Survival, Edward F. Kelly 992-1011 Explorations ISS Theory: Cosmic Consciousness, Self, and Life Beyond Death in a Hyperdimensional Physics, Chris H. Hardy 1012-1035 Does the Consciousness End, Remain Awake, or Transform After Death? Radivoj Stankovich (with Micho Durdevich) 1036-1050 Big Bang Spirituality, Life, and Death, Ken Bausch 1051-1063 Death, Consciousness and the Quantum Paradigm, Ronald Peter Glasberg 1064-1077 Living With Limits: The Continuum of Consciousness, Donald Brackett 1078-1098 Mysticism, Consciousness, Death, Mike Sosteric 1099-1118 What Dies? Eternalism and the Afterlife in William James, Jonathan Bricklin 1119-1140 Theories of Consciousness and Death: Does Consciousness End, Continue, Awaken, or Transform When the Body Dies? Roger Cook 1141-1153 It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World, James P. Kowall & Pradeep B. Deshpande 1154-1208 Statements A Feminine Vision for the World Consciousness, & a New Outrageous Ontology, Lorna Green 1209-1217 The Mask of Eternity: The Quest for Immortality and the Afterlife, Iona Miller 1218-1228 Are We Really “such stuff as dreams are made on”? Chris Nunn 1229-1225 Is the Afterlife a Non-Question? (Let's Hope Not), Deepak Chopra 1226-1230 Life After Death? An Improbable Essay, Stuart Kauffman 1231-1236. (shrink)

Various esoteric traditions apply different modes of expression for the same metaphysical truths. We may name the two most known esoteric languages as ecstatic and scholastic. Early Daoist use of reverse symbolism as for metaphysical truths and its critical way of viewing formalist understanding of traditional teachings, common virtues and popular beliefs show that it applies an ecstatic language, which, being called shaṭḥ in Sufi terminology, has a detailed literature and technical description in Sufism. This article tries, after a short (...) survey of the concept of shaṭḥ in Sufism, to consider some early Daoist teachings such as wuwei, disparagement of moralism, and disparagement of rationality from an Eastern Sufi point of view regarding shaṭḥ to achieve a clearer insight into the gnostic aspects of the tradition, and to avoid certain possible misunderstanding of the teachings. (shrink)

?Information? has been postulated by the Daoist theory of Qi-energy fields system to be encoded and inherent in the Qi-energy complex (Qi) since the beginning of time. This became the origin of intelligence when it was passed onto humankind. This abstract entity is extended as a concept of ?quantum information/intelligence? (QI) when correlated with quantum physics. Human psychic power, spread over interconnected biological to cosmic spatial fields, would constitute a new Fifth Dimension, woven into the fabric of space and time. (...) This would create a psycho-bionomic model of the universe. (shrink)

Using a combination of reviewing the extensive relevant literature, the author's original scientific research, and exploring the boundaries of human experiences, this article develops a model for consciousness. As a consequence, consciousness is elevated in the scientific understanding of the structure of the Universe, possibly enabling easier interpretation of such concepts as the anthropic principle and quantum physics. The handling of information is a key, leading to a review of the Information Field theory, together with a preliminary attempt at striking (...) the appropriate balance between mind and matter. (shrink)

The biological Brain createst the mental Mind. Today our collective Mind becomes so fascinated by its source, the Brain, that all sciences incorporate neuro models in their concepts to increase global brainpower with technology. The most significant discovery is probably technology. We learn how the Brain creates consciousness and how the Brain generates momentaneous Time. Discover how at each moment in Time, our body runs the whole program of Evolution. What we know about the Brain is phantasy from the Mind.

The biological brain creates a mind, and the mental mind creates a brain. Learn how the brain creates consciousness and how it generates momentaneous time moments. Discover how at each moment in Time, our body runs the whole program of Evolution. Neuroscience and Philosophy.

Following Michael S. Jones’ call for articles showing the contemporary value of the great 20th century Romanian philosopher Lucian Blaga in various spheres of expertise, I have immediately thought of George F. Steiner’s recently published book, Neanderthals in Plato’s Cave. The evolutionary model forwarded by Steiner draws heavily on philosophical insights provided by Blaga and, although the volume was written for a scientifically-minded public, the author has adopted, updated and expanded some of Blaga’s anthropological perspectives. In our e-mail correspondence, Steiner (...) has acknowledged Blaga’s influence and has enthusiastically endorsed my attempt to review the similarities between some of the postulates of contemporary research in the various disciplines that inform cognitive archaeology – Steiner’s field of expertise – and the conceptual evolutionary/cultural hypothesis outlined in Blaga’s philosophical system. (shrink)

The philosopher Ludwig Wittgenstein chose as his prime exemplar of certainty the fact that the skulls of normal people are filled with neural tissue, not sawdust. In 1980 the British pediatrician John Lorber reported that some normal adults, apparently cured of childhood hydrocephaly, had no more than 5 % of the volume of normal brain tissue. While initially disbelieved, Lorber’s observations have since been independently confirmed by clinicians in France and Brazil. Thus Wittgenstein’s certainty has become uncertain. Furthermore, the paradox (...) that the human brain’s information content appears to exceed the storage capacity of even normal-sized brains, requires resolution. This article is one of a series on disparities between brain size and its assumed information content, as seen in cases of savant syndrome, microcephaly, and hydrocephaly, and with special reference to the Victorian era views of Conan Doyle, Samuel Butler, and Darwin’s research associate, George Romanes. The articles argue that, albeit unlikely, the scope of explanations must not exclude extracorporeal information storage. (shrink)

The intent of this thesis is to provide an account of the phenomenology of movement that collapses the distinction between mental and physical without the elimination of the mental. There are two main ways in which mental and physical converge in this account. First of all, the type of knowledge involved in learning movement skills is a type of nonpropositional knowledge that is literally embodied in the neuromuscular system of the body. Thus the mental phenomena of knowing-how and thinking how (...) to do movement skills are body-wide phenomena. Furthermore, this type of knowledge is genuinely self-referential, since the knower and known are identical. Second, the phenomenology of self-actuated movement reveals that the self is experienced as a psychophysical unity through the experience of the coherence of action and the proprioception of that action. This is due to the sense of effort provided by sensorimotor integration of the peripheral nervous system. This sense of effort is the direct awareness of physical properties of muscle lengths, tensions, and speeds of contraction, and is thus a genuine psychophysical phenomenon. It is also argued that we enjoy a high degree of epistemic security regarding experiences of this type. (shrink)

This analysis examines the theme of divine activity as found in the literature of religion and science over the past quarter century. After a brief historical chapter, reflections on divine action from authors in the philosophy of religion are considered. In chapters 2 and 3, concepts such as intervention, deism, master act and subacts, primary and secondary causation, double agency and the causal joint are outlined. Following this, chapters 4 and 5 concentrate on the work of Whitehead. The amount of (...) space devoted to the treatment of process thought in this investigation reflects the attention it has given to the topic of divine activity. (shrink)

A new perceptual paradigm is emerging that views the universe as a living system that is being regenerated in its totality moment by moment. Scientific evidence for this view is presented as well as complementary insights from the world's spiritual traditions. The implications of this view of reality for our sense of identity, way of living, and evolutionary purpose are considered.

A philosophy of management that incorporates the big picture of human experience, all levels, and degrees of awareness in relationship with the world, will better develop and sustain an environment conducive to creative contributions that meet organizational goals. Quantum physics reveals the nature of reality to be connection and creativity engaged in a process of actualizing possibilities. Human beings participate in this process of actualization, as both observer-creator and experiencer of the universe through multiple domains of knowing – a collaborator (...) in Alfred North Whitehead’s panexperientialism. Whitehead’s God of process, the primordial field of creative possibilities, and the consequent nature which holds all the experiences of every actualization, supports human consciousness, as it self-actualizes by engaging and integrating the experience of external and internal events and their effects on awareness. Through understanding the participatory nature of consciousness with God and the world as experienced, deep meaning emerges for human life. Tapping into this deeper meaning through a philosophy of management that acknowledges the full human experience, including the embedded spiritual connection to the creative energy that is God, strengthens an organization’s vision, mission and contributions to a community. This brief overview traces a path toward a preliminary framework for a philosophy of management based on God and the ideas of connection, creativity and process. (shrink)

Diversity in society can be viewed from two perspectives, normative and descriptive, both of which define how we think, discuss, and live. Normatively we are called to be responsible. This notion ideally depicts the vision of people of various backgrounds and beliefs living with an attitude of tolerance, respect, and the desire for justice. Descriptively, it is to recognize that people of diverse ethnic, social, economic, and philosophical backgrounds come together to live in various geographic locations, often resulting in heated (...) tension and turmoil. Cultural backgrounds are a primary source of identity for many and serve as a foundation for a great deal of self-definition, expression, and sense of individual identity and group belonging. (shrink)

Gravitomagnetic equations result from applying quaternionic differential operators to the energy–momentum tensor. These equations are similar to the Maxwell’s EM equations. Both sets of the equations are isomorphic after changing orientation of either the gravitomagnetic orbital force or the magnetic induction. The gravitomagnetic equations turn out to be parent equations generating the following set of equations: the vorticity equation giving solutions of vortices with nonzero vortex cores and with infinite lifetime; the Hamilton–Jacobi equation loaded by the quantum potential. This equation (...) in pair with the continuity equation leads to getting the Schrödinger equation describing a state of the superfluid quantum medium ; gravitomagnetic wave equations loaded by forces acting on the outer space. These waves obey to the Planck’s law of radiation. (shrink)

Ervin Laszlo's revolutionary concept of the Akashic Field and his connectivity hypothesis offer elegant solutions for the baffling paradoxes associated with "anomalous phenomena" - otherwise unexplainable observations which many scientific disciplines encountered in the course of the 20th century. This article explores the ground-breaking contributions that Laszlo's work has made to psychology by providing a plausible conceptual framework for a large number of observations and experiences amassed by modern consciousness research, which challenge the most fundamental assumptions of the traditional scientific (...) worldview. (shrink)

Our goal is to investigate the biological correlates of the first-person experience of time or phenomenal time. ‘Time’ differs in various domains, such as (i) physical time (e.g., clock time), (ii) biological time, such as the suprachiasmatic nucleus, and (iii) the perceptual rate of time. One psychophysical-measure of the perceptual rate is the critical flicker frequency (CFF), in which a flashing light is perceived as unchanging. Focusing on the inability to detect change, as in CFF, may give us insight into (...) phenomenal time. CFF varies from 24 Hz for dim light and 60 Hz in bright light and is lower for colored lights. We propose that problem of the phenomenal time can be addressed using two contrasting but complementary approaches (inability to detect changes vs. ability to detect changes): (1) The soliton-catalytic model that entails invariant quantum coherent state for temporal frequencies (TFs) >= CFF, where flickering light is perceived as unchanging, similar to a Bose-Einstein condensate (BEC). (2) Temporal frequency tuned mechanisms model, which starts with ability to detect changes for TFs < CFF and then their sensitivities decreases to zero at CFF. For a subject who has CFF of 60 Hz, the duration of one cycle or time-period of the flickering light is approximately 16.7 ms. Phenomenal time may be quantized into ‘subjective occasions of experience’ (SE), which arise out of the interaction of the individual with situation (environment). Pioneering work examining the complex interaction of neurons suggests the possibility that macroscopic quantum states similar to a BEC may also occur in the brain (Davia, 2006; Freeman & Vitiello, 2006; Georgiev, 2004; Vimal & Davia, 2008) . (shrink)

El trabajo de la ciencia con las imágenes nos muestra procedimientos que se alejan, por un lado, de los rigores del estricto método científico, y que crean, por el otro, innumerables paradojas, cuya intensidad se acrecienta a medida que aumenta la complejidad del objeto estudiado. A las operaciones simbólicas y retóricas configuradoras de las imágenes científicas, la mayoría de carácter tecnológico, se añaden los procesos de visualización que ponen en escena, en muy diversos niveles, las relaciones fundamentales de aquellas. Los (...) nuevos estudios sobre la representación científica hablan de imágenes cargadas de teoría que se acercan a la eventualidad de una ciencia poética, cuyo camino habría sido abandonado a partir del siglo XVII, cuando la ciencia moderna provoca la separación epistémica entre lo real y la realidad. (shrink)