Consciousness

The Second Annual Transpersonal Research Colloquium (TRC) was held in Northampton, UK on September 15-16, 2016. This document is the final program with presenters abstracts, bios, and contact information. For further information, see www.transpersonalresearchnetwork.com.

Ritual alterations of consciousness are a virtual universal of human cultures, reflecting a basic human drive generally considered of central importance to religion and spiritual practices. Cross-cultural perspectives show both similarities in the experiences of altered consciousness (AC) that implicate biological factors as the basis for similarities across cultures, time, and space, as well as cultural differences in the manifestations of these potentials that implicate social factors. Individual and group experiences of altered consciousness may vary in many ways, but it is commonal-ities and recurrent patterns, rather than unique differences, that are crucial to understanding AC. This introduction reviews evidence for the universal manifestation of altered consciousness. This universal manifestation is not well explained in the classic paradigms of altered states of consciousness that emphasize their individual nature. In contrast, a biological approach to consciousness helps to situate altered consciousness within human nature. This perspective provides a foundation for an approach that characterizes AC in terms of an integrative mode of consciousness that reflects systemic features of brain functioning. This integrative mode of consciousness is typified in theta wave patterns that synchronize the frontal cortex with discharges from lower brain structures. This integration of ancient brain functions into the frontal cortex explains many of the key features of AC.

This paper responds to continuing commentary on Velmans (2002a) “How could conscious experiences affect brains,” a target article for a special issue of JCS. I focus on the final question dealt with by the target article: how free will relates to preconscious and conscious mental processing, and I develop the case for preconscious free will.  Although “preconscious free will” might appear to be a contradiction in terms, it is consistent with the scientific evidence and provides a parsimonious way to reconcile the commonsense view that voluntary acts are freely chosen with the evidence that conscious wishes and decisions are determined by preconscious processing in the mind/brain.  I consider alternative interpretations of how “conscious free will” might operate by Libet and by Mangan and respond to doubts about the extent to which the operations of mind are revealed in consciousness, raised by Claxton and Bouratinos. In reconciling commonsense attributions of freedom and responsibility with the findings of science, preconscious free will can be shown to have practical consequences for adjudications in law.

We propose that the universe is nonlocal and that the appropriate worldview for this understanding is nonlocal realism. Currently the worldview of local realism guides and frames the understanding and interpretations of science. Local realism was the worldview employed by Einstein in his relativity theories, but the principles of this paradigm have operated as the guiding framework for the rest of classic science for more than a century. This paper points to incoherencies in local realism and to the violation of its principles by recent experiments and suggests these negative effects have undermined the credibility and legitimacy of this worldview. We offer a more inclusive worldview for the future of science called nonlocal realism. Unlike local realism, the worldview of nonlocal realism encompasses meaning, mind and universal consciousness.

In You Are the Universe, the contemplative endocrinologist Deepak Chopra and the MIT physicist Menas Kafatos offer a groundbreaking, lucid work on consciousness that is refreshingly accessible without relying upon mathematical language or overspecialized jargon. In summary, their book is a serious attempt to address the fundamental contemporary question, “Is the universe made of matter that learned to think, or is the universe made of mind that created matter?” (Chopra & Kafatos, 2017, p. 154). By the end of the book Chopra and Kafatos have gone so far as to argue that not only is the universe created and sustained by an underlying mind but that we are the universe, we are that mind. In a real sense, they declare, we as an organic species have co-created this universe.

This paper provides an initial, multidimensional map of the complex relationships among consciousness, mind, brain and the external world in a way that follows both the contours of everyday experience and the findings of science. It then demonstrates how this reflexive monist map can be used to evaluate the utility and resolve some of the oppositions of the many other “isms” that currently populate consciousness studies. While no conventional, one-dimensional “ism” such as physicalism can do justice to this web of relationships, physicalism, functionalism, dualism, neutral monism, and dual-aspect monism can all be seen to provide useful ways of understanding different aspects of the relationships among consciousness, mind, brain and the external world when these are viewed in either a first- or a third-person way from within this web of relationships by sentient creatures such as ourselves. For example, physicalism and functionalism provide a useful understanding of consciousness, mind, brain and external world when viewed from a third-person perspective, while neutral monism provides a useful way of understanding first- versus third-person views of external phenomena. On the other hand, dual-aspect monism provides a useful way of understanding first- versus third-person views of mind, including Eastern versus Western views of mind.  Dual-aspect monism also provides a useful understanding of the “unconscious ground of being” that gives rise to, supports and embeds all these observable phenomena. For an integrated understanding one needs to understand how these phenomena and relationships combine into an integrated whole.

This entry examines Locke's notion of persons and, in particular, his thesis that personal identity is constituted by consciousness. It presents an overview over the most influential readings of this thesis and discusses the most debated interpretative questions and problems about it. I argue that, though Locke's theory of personal identity includes a tension which, ultimately, cannot be resolved, it is nonetheless well-placed to achieve the ethical-theological aim Locke pursues in discussing personal identity.

This series of articles present a physicalist account on the origin of human consciousness. What is presented is a cosmogonic model based on the centrality of Tension assumed as an intrinsic and irreducible ontological presupposition associated with a pre-energetic undifferentiated and totipotent proto-dynamic principle (dynamis), whose differentiation gives birth to a space-time system of correlative interactions between physical objects denominated differentiated tensorial fractals (or tangent tensions) and undifferentiated tensorial fractals (or qualia). To describe the structure and dynamics that qualify the fundamental space-time dimension we can make use of the holographic principle, fractal self-similarity and the role reserved to the twisting moment (torque) in certain dual torus topology. In this light, human consciousness is recognized as the ecological and neuropsychological result obtained from the joint action realized through the holographic module, between poietic function, syntropic function and mnemotropic function the meanings of which shall be defined in the articles.

Part IV of this series of articles contain: 7. Phenomenology of mnemotropic configurations; 8. Transition from the EIRD regime to the RRD regime; 9. Conclusions; and References.

The book is devoted to the analysis of ethno-linguistic and socio-cultural foundations of the identity of Dagestanis. The author discribres
particularities of  ethno-linguistic situation in the Mountainous and Lowland districts of Dageston, the influence of migration, urbanization, ethnic mixations on the cultural and language identity,  as well as the correlation of ethnic and religious identitues,  forms of actualization of ethnic and civil  consciousness,  ethnic stereotypes and other components of consciousness of Dagestanis. Special attention is paid to the problem of preserving the language diversity and cultural identity of the peoples of Dagestan.The book is intended for anthropologists, historians, philologists.
culture and a wide range of readers interested in Etnea-
takovymi and ethno-cultural problems.

Wolfgang Giegerich: The Historical Emergence of the “I”: Essays about One Chapter in the History of the Soul (Dusk Owl Books: London Ontario, 2020)

Highly recommended for those students of depth psychology and history, particularly the history of the soul! Dr. Giegerich’s approach to history and his method is that of soul phenomenology...

It is considered extended model of informational metabolism with mental control center - a function of consciousness. Various operating modes, in which the function of consciousness controls activity and interaction functions of information metabolism are described. These modes differ in the control dimensions, or the number of parameters by which control is exercised. In contrast to the static model A, this model (model B) describes the flexibility and adaptability of the work of the psyche and gives it a dynamic description. The generalization of this model will allow to develop a general model of psychic processes.

Understanding Consciousness, second edition provides a unique survey and evaluation of consciousness studies, along with an original analysis of consciousness that combines scientific findings, philosophy and common sense.

Building on the widely praised first edition of the book, this new edition adds fresh research, and deepens the original analysis in a way that reflects some of the fundamental changes in the understanding of consciousness that have taken place over the last ten years.

The book is divided into three parts; Part I surveys current theories of consciousness, evaluating their strengths and weaknesses. Part II reconstructs an understanding of consciousness from first principles, starting with its phenomenology, and leading to a closer examination of how conscious experience relates to the world described by physics and information processing in the brain. Finally, Part III deals with fundamental issues such as what consciousness is and does, and how it fits into the evolving universe. As the structure of the book moves from a basic overview of the field to a successively deeper analysis, it can be used both for those new to the subject and for more established researchers.

Understanding Consciousness tells a story with a beginning, middle and end in a way that integrates the philosophy of consciousness with the science. Overall, the book provides a unique perspective on how to address the problems of consciousness and as such will be of great interest to psychologists, philosophers, neuroscientists and other professionals concerned with mind/body relationships, and all who are interested in this subject.

Until the 1960's evidence for psi-dreaming (including precognitive dreams, telepathic dreams, clairvoyant dreams and mutual dreams) consisted mostly of anecdotal reports. However, at that point researchers at Maimonides Dream Laboratory (1) took the next step, and in a series of controlled scientific studies demonstrated that subjects could repeatedly tune into randomly selected external targets in their dreams. A meta-analysis of post-Maimonides studies of psi-dreaming by other researchers confirmed this effect (2).

In a related area, research since the 1970’s in remote viewing has demonstrated that human beings in general have the ability to tune into designated targets outside of the range of their physical senses. In 1995 the CIA hired Dr. Jessica Utts, a professor of statistics at the University of California, Davis, to evaluate a series of remote viewing experiments done at the Stanford Research Institute. She concluded: "Using the standards applied to any other area of science, it is concluded that psychic functioning has been well established. The statistical results of the studies examined are far beyond what is expected by chance. Arguments that these results could be due to methodological flaws in the experiments are soundly refuted." (3) And it seems generally agreed that spontaneous dream-state psi occurs much more easily and often than waking-state psi.

For theories on the nature of dreaming, the validation of dream-psi seems the equivalent of the Michelson-Morley experiment in physics, with the exception that few have realized the profound implications. For example, psi-dreaming has made strictly subjective, solipsistic theories of dreaming outdated and untenable. We need to change how we think about dreams, and to understand that dreaming involves a kind of perception.

This thesis aims to provide a compelling and distinctive response to the Problem of Consciousness. This is achieved by offering a bipartite analysis of the epistemic gap at the heart of that problem, and by building upon the hypothesis that the apparent problem is symptomatic of our limited conception of the physical.
Chapter 1 introduces the problem. The key question is whether phenomenal consciousness is onticly dependent on the physical, or onticly independent of it. There are powerful arguments for the Primitivist view that consciousness is independent of the physical. These arguments rest on the apparent epistemic gap between the physical and the phenomenal. I propose that this apparent gap must be understood as a composite of two deeper conceptual gaps pertaining to the subjective character and qualitative character of consciousness respectively. The ‘–tivity gap’ claims that physical states are objective, phenomenal states are subjective and that there is no entailment from the objective to the subjective. The ‘–trinsicality gap’ claims that physical properties are extrinsic (structural), that phenomenal qualities are intrinsic (non-structural) and that there is no entailment from the extrinsic to the intrinsic. After refining the case for Primitivism, I consider the compelling reasons for rejecting Primitivism in favour of Physicalism. The challenge posed by the Problem of Consciousness is to resolve this antinomy between Primitivism and Physicalism.
In Chapter 2 I consider standard responses to the problem. The failings of these positions lead me to introduce three criteria that an adequate response must satisfy. I reject the view that Primitivism can be salvaged, and hold that a satisfactory response to the problem must protect Physicalism. I reject standard ‘Type-A’ responses according to which there is no epistemic gap between the physical and the phenomenal, and argue that a satisfactory response cannot deny the manifest reality of phenomenal consciousness. Finally, I reject ‘Type-B’ responses according to which the epistemic gap does not entail ontic distinctness. I hold that if Physicalism is true, the entailment from the physical facts to the phenomenal facts must be knowable a priori for an epistemically ideal subject.
Chapter 3 evaluates a non-standard Type-A response to the Problem of Consciousness which promises to satisfy all three criteria. According to Stoljar’s Epistemic View (EV), consciousness only seems inexplicable in physical terms because we have a limited conception of the physical. I argue that EV should be supported iff two demanding challenges can be met: the Relevance Condition requires adequate reason to believe that unknown physical properties could address the –tivity gap and the –trinsicality gap. The Integration Condition requires adequate reason to believe that there is a specific blind-spot in our current conception of the physical that is plausibly occupied by properties that perform the requisite explanatory role. To satisfy these conditions, the advocate of EV must make positive claims about the content of our proposed ignorance.
In Chapter 4 I argue that EV stands or falls with the plausibility of the Russellian Ignorance Hypothesis (RIH). According to RIH, we have no concepts of the intrinsic properties of physical entities, and those intrinsic properties are integral to the physical explanation of consciousness. I argue that we are indeed conceptually ignorant of intrinsic physical properties. I also argue that RIH meets the Integration Condition, and goes some way to satisfying the Relevance Condition. RIH plausibly undermines the –trinsicality gap by showing that some physical properties are intrinsic, though they are beyond our current conception. The apparent gap is then an illusion resulting from the fact that all known physical properties are extrinsic. RIH fails, however, to address the –tivity gap. I conclude that no version of EV can offer a full response to the Problem of Consciousness.
In Chapter 5 I explore an entirely different kind of response to the Problem of Consciousness. Representationalism claims that consciousness is explicable in terms of intentional properties, and that intentional properties are explicable in terms of physical properties. I argue that standard Representationalist proposals are unable to account for the qualitative character of conscious states, and diagnose this failure in terms of the –trinsicality gap. However, the prospects for a Representationalist account of subjective character are more promising. Specifically, Kriegel’s Self-Representationalism holds that a mental state is a phenomenal state in virtue of suitably representing itself. I argue that this proposal plausibly addresses the –tivity gap.
RIH and Self-Representationalism each deal with one of the two apparent conceptual gaps between the physical and the phenomenal, but not the other. In Chapter 6 I develop a hybrid proposal that combines the best of both positions. The ‘Neo-Russellian Ignorance Hypothesis’ (NRIH) claims that a mental state is a phenomenal state at all in virtue of suitably representing itself, and has its qualitative character in virtue of the intrinsic physical properties involved in its implementation. I expand this claim and defend it against a number of potential criticisms. I also explore the relationship between its two components, suggesting that they are each founded on a common epistemic insight. I argue that NRIH successfully addresses the –tivity and –trinsicality gaps and, moreover, that it provides a compelling account of why consciousness appears to be inexplicable in physical terms. I conclude that NRIH offers a powerful response to the Problem of Consciousness that successfully undermines the case for Primitivism. Furthermore, I conclude that NRIH has substantial advantages over competing attempted responses, and offers the best possible way of capitalising on the insights of EV and Representationalism.

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origin in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the framework of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

As hundreds of so-called "psychotherapies" have been foisted onto the public, all claiming to treat "mental illness," newer understandings of how the human brain actually works and the processes which drive the formations of mentation that we refer to as "the mind," demand a reassessment of what exactly we are referring to by the term "mental illness" and what kinds of intervention would be feasible in both the prevention of and recovery from cognitive and behavioral disorder. A fundamental process in the formation of an individual's mentation is the associations of experience. These associations not only account for constructive behavior, but can also lead to deleterious or negative behavior, suggesting that some associations are negative and therefore the negative behavior can be remolded through contrasting positive associations; however, to understand what this really means and how it works, we must start at the beginning and define what exactly is this negative behavior that we refer to by the term "mental illness." One of the most important axioms of life so simply but profoundly phrased by Oscar Wilde, is that "the truth is rarely pure and NEVER simple" (emphasis mine). Nothing can ever be explained by simple sound bites – oversimplification is just another word for misrepresentation – so to understand, we must truly engage the subject, and to engage the subject, we must first and foremost clearly define what it is that we are seeking to understand. In this case, it demands that we understand what exactly is mental illness.

A discussion of the vibration mechanics behind the advent of consciousness of many sentient souls interacting with one another has been presented. It is emphasized that consciousness vibration is the most important phenomenon triggering and spearheading what we commonly refer to as organic ‘life.’ A brief account of the phenomenon of collective (unity) consciousness has been explicated, with more details being deferred to the publication of a companion paper on the subject matter. It is elucidated that the power of consciousness is not just confined to creationism or the necessity of ensuring the longevity of what has been created by a single being; consciousness is superpositional in nature, which means, it may be accentuated through the vibrations of the mind of many sentient beings who resonate harmoniously and synchronously with one another. In this respect, consciousness of one sentient being influences the consciousness of one or many other individuals. This is indeed, how we form the matrix of our reality. Moreover, consciousness has the propensity of multiplying or expanding, which is why the Prime Creator has only demanded one endeavor from all sentient beings, which is to strive to expand their consciousness. Thus, we are all potentially ‘consciousness generators.’ Accordingly, a discussion of the parameter of ‘consciousness expansibility coefficient’ introduced by the author before has been given, herein. It is explicated that the natural frequency of conscious vibration is proportional to the square root of the consciousness expansibility coefficient. In fact, the consciousness expansibility coefficient of a sentient soul describes a trait (or quality) of the soul that is analogous to the ‘stiffness’ of an elastic helical spring that could be loaded with life’s karmic forces. In this respect, it epitomizes the resilience of the soul to be able to withhold such forces. Moreover, it describes the capability of a sentient being to acquire more spiritual education, thus adding to the frequency of its consciousness. Clearly, the more resilient the soul of the conscious being is, the more propensity it has for enlightenment and ‘consciousness expansibility,’ without being prone to instability or buckling, falling out of Light. However, unlike the stiffness characteristic of a non-sentient material or being that acts as a ‘sink,’ it always undergoes a ‘conservative’ operation in which it never dissipates energy as long as the sentient being is allowed to experience life within a Tri-Wave or an open loop of free energetic dispensation as it is usually supplied by the progenitor God-SOURCE. The structure of the soul is so resilient that it can absorb and transform the residual inelastic karmic energies stored WITHIN, ensuring full recoverability. More specifically, a resilient sentient is capable of redeeming all its accumulated residual internal karmic energy stored WITHIN, through clearing and cleansing at a later date, without any eventual possibility of damage or degradation. This is in concert with what the author has introduced as the concept of ‘sentient vibration’ by way of a ‘conservative’ energetic transformation through returning to its initial equilibrium state of vibration in which it preserves its state of consciousness expansibility or natural frequency of consciousness. But, if the entity excessively expands away from its original equilibrium state (referred to as the Zero-Point Field), it may have to permanently shift its position from the initial Zero-Point Energetic Field (‘Neural Network of God,’ which also signifies the open loop or the energetic fountain supply provided by the God-SOURCE). This way, it behaves as a helical spring undergoing inelastic deformation, expanding away from the open loop energetic supply of God and eventually separating itself from the God-SOURCE (referred to as becoming ‘fallen’), changing to a non-sentient (non-organic) being.  And, the clearing and cleansing of the soul’s emotional body of the accumulated residual inelastic karma culminates in effectively restoring its diminished consciousness expansibility, and thus, its frequency of consciousness. It may even lead to effectively raising its natural frequency to its full potential, being capable to Ascend, permanently shifting its anchored equilibrium (domicile) state to a higher dimension. It is then said that the soul undergoes syntropy (consciousness expansion), effectively increasing its propinquity with respect to the SOURCE.  This is referred to as the state of ‘positive karma’ as opposed to ‘negative karma,’ a scenario in which the soul through the expenditure of entropic energies begins to deflect away from the God-SOURCE (diminishing its propinquity), effectively leading to reducing its consciousness expansibility and natural frequency of consciousness vibration. And, through syntropic energetic experience one eventually undergoes ‘Ascension’ through sequentially transmigrating its consciousness and anchoring itself to the higher (more inner) dimensions of consciousness. Note that the soul constitution (matter-antimatter), however, remains virtually constant. Thus, for all practical purposes, the natural frequency of the soul is determined by its extent of consciousness expansibility coefficient, which could constantly change. Ascension occurs when the body becomes crystalline, being comprised of a perfect structure without the presence of any defects or the possibility of ever developing any, rendering the body to become ageless. And, mathematically, crystallinity is synonymous with raising the ‘consciousness expansibility coefficient.’ And, with increasing consciousness expansibility coefficient, one becomes multidimensional, capable of exploring even higher dimensional realms of consciousness, with the dynamic position of equilibrium about which one usually vibrates being shifted higher or deeper in innerspace, gaining more propinquity with respect to the SOURCE. And, all this demands impeccability and gaining spiritual mastery. Since the prime directive specifies consciousness expansion, it is incumbent on the soul to acquire experiential endeavors that culminate in overall contraction to, versus deflection from, the SOURCE. And, this means positive karma, procured through creational endeavors and through benevolence and application of the principles of compassion and unconditional love and effectively having reverence for the provisions of the Law of One. Another aspect of consciousness expansibility is triggered through awareness and interaction of souls with one another in which one Soul Aspect acts as the Beacon of Light, spiritually awakening and enlightening its other Soul Aspects. Accordingly, the consciousness of a sentient being affects the consciousness of all other sentient beings, provided that they become aware of each other’s presence. Accordingly, the author has introduced a new parameter dubbed as the ‘consciousness expansibility linkage coefficient k_ij’, when the consciousness of one sentient entity i is envisaged to affect the state of consciousness of the sentient being j. Finally, equations are presented herein that describe the overall natural frequency and consciousness expansibility of a collective.

It is explicated that human brain functions as ‘radio’ capable of projecting thought and emotional frequencies that may be categorized to operate on two distinct bands: the low frequency band (similar to the AM band) and the high frequency band (analogous to the FM band). The low frequency band concentrates on the affairs indigenous to the physical time-space continuum that are spearheaded by the active (physical) conscious mind that are piloted by the ‘rational’ brain. This is referred to as the ‘ego mind’ that is focused on a single reality, the one we identify our SELF with, the life sojourns that we are currently consciously experiencing and experimenting with. The high frequency band, on the other hand, operates in a much broader sense through the sub-conscious mind, which is of ethereal nature, traversing other dimensions of reality that may be classified as ‘parallel’ or ‘alternate,’ comprised of a multitude of consciousness states ordinarily not perceived by the physical brain. It is clarified that such parallel or alternate continuums of time and space are just as ‘real’ as the one we actively perceive by our ‘logical’ brain. In fact, we traverse and experience these dimensions of consciousness every night in dream state, when we are able to ‘turn off’ our physical consciousness and switch on our sub-conscious mind. These dimensional realities or alternate continuums of time and space are part of the holographic software programs of consciousness that run simultaneously with the one in our physical reality in what is referred to as the NOW moment. It is elucidated that we are all each part of a family of ‘soul aspects’ that are governed by a central higher dimensional consciousness named as our HIGHERSELF or soul. And, although the central soul or our HIGHERSELF is simultaneously conscious of all our life sojourns in all the parallel and alternate continuums of time and space, we purposefully remain unaware of our other concurrent ‘soul aspects’ in the interest of obtaining objective and unbiased life experiences. This condition also suits our limited capacity as biological entities to process all our life experience data due to our low light quotient-natural frequency.  And, once our natural frequency is uplifted as to meet the threshold required for obtaining ‘full consciousness,’ we come to the realization that we have the power to enter any hologram of time and space and willfully improvise and live our lives based upon any historical character reflected in the ‘Akashic Records’ that we wish (e.g. Mozart, Da Vinci, Tesla, etc.).  This way, we can go in the ‘past’ and create new parallel timelines from then on, adding to the repertory of already existing Akashic Records. In this regard, the distinction among past, present, and future become ambiguous at best, with all transpiring within the same moment of ‘NOW.’

Alchemy is not only the origin of systematic experimentation and the scientific method but also the first attempt to create a science of consciousness. Those early philosophers of nature treated mental contents as objective phenomena, and they believed the universal operations they used in their laboratories could transform a dark leaden mind into a shining golden one. Alchemists expressed mental states and levels of consciousness in terms of the basic materials of their world – elements and metals, acids and caustic solutions, compounds and gases. Although they spoke of metals, retorts, and furnaces, they were really talking about changes taking place in their own minds and bodies. The strange creatures and complex symbols pictured in the alchemists' flasks were attempts to identify the archetypal forces churning in the hermetically sealed vessel of the brain. The Hermetic philosophy behind alchemy taught that our thoughts and feelings are the thoughts and feelings of the whole universe, and that intrinsic perspective generated deep insight into the structure of mind. Alchemists viewed consciousness as a natural force that could be harnessed through a marriage of logic and intuition, a union of objective and subjective realities. Like modern seekers of a unified field theory, alchemists sought one true philosophy of universal principles that were as valid in the laboratory as they were in their own minds and souls – and in the One Mind of the cosmos. Alchemists tried to influence the outcome of their experiments by purifying their thoughts and becoming one with the quantum-like First Matter of the substance at hand. The resulting cauldron of ideas on mind and matter leads to a truer understanding of the Philosopher's Stone – not as an object but a state of mind.

The enigmatic appeal of submission in sexual masochism is a phenomenon that calls for an explanation: What makes receiving pain during sex so appealing? This appeal can be explained conceptually, phenomenologically, and biochemically as the motivation to reach the highly pleasurable psycho-physical altered state called 'subspace'. Although the term subspace is used in the context of sex, parallels can be drawn between subspace and another phenomenon: a psycho-physical altered state that can occur during natural and undisturbed birth. I hypothesize that the ability (or even the desire) to reach pain-related altered states in sexual masochism has roots in a crucial evolutionary advantage that comes into play during childbirth, consistent with recent findings that sexual masochists are generally psychologically healthy. Moreover, I contend that from an evolutionary perspective, sexual masochism may even confer adaptive advantages, consistent with evolutionary explanations for the tendency toward submission in conjunction with pain in the context of female reproductive responses such as mating and childbirth.

This paper examines the history and philosophy of a little-known psychological experience: depersonalization. It explores it as a phenomenal experience and as a disorder. It examines nosological debates over the condition, both past and present. It presents speculative hypotheses about phenomenal consciousness, the self and sensation.

A mildly chronological overview of the philosophers who may have been inspired by the use of psychoactive chemicals, inc. Plato, de Quincey, Davy, Schopenhauer, Nietzsche, James, Bergson, Benjamin, Jünger, Paz, Marcuse, Sartre, Foucault; and a mention of the Outsight project.

This article was based on a talk given for the University of Exeter Philosophy Society (video: https://youtu.be/X2eY4n37FC0) and at the ICPR2016 conference. It was published in the popular HighExistence magazine on August 2nd 2016, and has received over 90 000 social media shares (http://highexistence.com/hidden-psychedelic-influence-philosophy-plato-nietzsche-psychonauts-thoughts).

Reference:
Sjöstedt-H, P. 'The Psychedelic Influence on Philosophy', HighExistence.com (2nd-08-2016)

Kastrup's attempt to undermine the dichotomy between mind and matter is interesting but it leaves much to be desired. In particular, it suffers from the following three difficulties. First, it is predicated on a misguided working definition of dichotomy. Second, it conflates the concept of matter with the putative denotation of that concept. Lastly, it effectively presupposes the refutation of materialism, making it pointless to argue (as he does) that materialism is epistemically more costly than idealism.

nlatmak istediği derdi olan bir film yönetmeni düşünelim. Her dert sahibinin derdini anlatmak istemesi gibi, film yönetmeni de doğal olarak derdini filmleriyle ifade edebilmenin yollarını arayacaktır. Yönetmen için filmden daha iyi bir derdini ifade etme yolunun olmayacağı söylenebilir. Yönetmen derdinin niteliğine ve ifade kabiliyetine bağlı olarak değişik türde filmler çekebilir. Temel derdi para kazanmak ya da izlenme rekorları kırmak olan bir yönetmenle hayatın anlamını sorgulamayı birincil dert haline getirmiş bir yönetmenin çekeceği filmlerin çok farklı olması mantıklı olacaktır. İlk grupta yer alan yönetmen, seyirciyi cezbedecek ve gişe yapacak bir filmin çekilmesine kafa yorarken, ikinci gruptaki yönet-men "hayatın anlamını bir filmle en iyi nasıl anlatabilirim" konusunu enine boyuna araştıracaktır. Hayatı anlamlandırmayla ilgili derdi olan yönetmen-lerin çekeceği filmlerin, derinlik bakımından birbirinden farklı olması beklenebilir. Nörotik yapılı bir yönetmenin derdini bir filmle anlatmaya çalışırken kullanacağı malzeme, borderline ya da psikotik yapılı bir yönetme-ninkinden çok farklı olacaktır. Burada nörotik, borderline ve psikotik kavramlarını bir akıl hastalığının belirtisi olarak değil, ruhsal yapının boyutları olarak görmek gerekiyor. Nörotik bir ifade daha yüzeysel, gerçekle bağlantısını büyük ölçüde korunmuş ve genel geçer mantık kural-larından fazla uzaklaşmamıştır. Oysa borderline bir A ifadenin stres durumlarında psikotik döneme gerilemesi, stres durumu ortadan kalktıktan sonra ise normale gerile-mesi, stres durumu ortadan kalktıktan sonra ise normale dönmesi söz konusu olacaktır. Psikotik ifade ise tama-men gerçeğin ötesinde, mantığın, lisan kurallarının dışın-da ve irrasyoneldir. Bu tanımlamaları gözümüzün önünde tutarsak, nörotik bir yönetmenin çekeceği filmle derdini seyirciye bulaştırıp onu huzursuz edeceğini, kendi açmazlarını sanki ciddi ve evrensel bir sorunmuş gibi anlatacağını, kendi doğrularını tek gerçekmiş gibi empoze etmeye kalkacağını, derdini ideolojisiyle harmanlayıp propaganda kaygısı güdeceğini ve deyim yerindeyse kabız bir film ortaya koyacağını söyleyebiliriz. Nörotik yönetmen tutumuna en iyi örnekleri bizdeki 12 Eylül filmlerinde bulabiliriz. Askeri cuntayla başı belaya girmiş ideolojili ya da bu ideolojiye mensupmuş havası yayan yönetmenlerin çektiği filmlerde tumturaklı bir dil kullanılarak, abartılı duygusal ve psikolojik şiddet sahneleri eşliğinde, cuntanın o ideolojide olanlara zulmettiği anlatılmaya çalışılır. Aslında kimsenin cuntanın yaptıklarını savun-duğu filan yoktur hatta cuntanın o ideolojidekilerle birlikte vatansever herkese zulmettiği aklı başındaki herkesin malumudur. Ancak nörotik yönetmenimiz bu gerçeği görmezden gelir, üstelik cuntacılarla doğrudan hesaplaşacak cesareti de olmadığı için onları hedef almaktan korkar ve tipik bir nörotiğin yapacağı gibi * Psikiyatrist, Prof.

From ecodelic triplit, the peyoteros’ sense of place, interspecies communication and animistic healing to ecocentric entheogenic rituals, psychedelic bioregionalism, biogenetic structuralist ecopsychology and transpersonal ecosophy – this special issue of the EJE explores the verdant intersection between neurobiology and botany, shamanism and animism, and psychology and ecology, fusing mind with Nature in a boiling cauldron full of entheogenic insight.

The discussion of the Theory of EVERYTHING has been continued with a concerted interest on physicality, and in particular, the concept of Dark Matter and consciousness embodiment, making a reference to the advent of Core Manifestation Body Template or concept of Morphogenetic Field. It is elucidated that contrary to the erroneous conjecture of the mainstream science, Dark Matter is not just something that is only simply responsible for gravity. Indeed, it is true that Dark Matter epitomizes what ‘holds’ everything together in physicality. Yet, Dark Matter is not just regular matter that is only indigenous to 3D physicality, nor is “dark” by any means, both in terms of its Light quotient and frequency of vibration. Dark Matter manifests itself as plasma waves that has a spectral density that begins from highly comparatively lower constitution, and thus, high Light quotient and frequency of particulate (as well anti-particulate) vibration, all the way making the fabric of the to the 81st space-time dimension, to that of our Harmonic Universes, as well as forming our consciousness embodiment. Indeed, it is better to altogether dispense with the terminology of “Dark” and replace it with “Stealth” matter. In fact, Dark Matter is the essence or the substance of what emerges from the eternal spirit of the God-SOURCE. And, Dark Matter epitomizes what constitutes and builds the layers of our Lightbody that, in turn, give rise to the formation of our material atomic body. Thus, the Dark Matter body may be viewed as the connection link that exists between the eternal spiritual Light SOURCE body of the Prime Creator and the finite level of our Light source body. The Core Manifestation Body is governed by the Dark Matter Template, the blueprint or the instruction sets that our Eternal Source Particle Atoms and Molecules are built in order to generate the layers of our Eternal Light Body determining our bioenergetics, in turn, giving rise to our morphogenetic field that forms the DNA and RNA structure of our genetics. And, all this entails is the conversion of energy into matter. Dark Matter Template holds a cell that has the instruction set for the Elemental Body that is specific to the matter substance that is connected to a specific Harmonic Universe (e.g., HU1, HU2, HU3, and even HU4), and thus, provides the very means for our very consciousness embodiment. Note that quantum field affects the organization of the
Space-time or ‘dimensions,’ which in turn, determines the structure of the timelines that forms the Nebadon Time Matrix that defines our 4 holographic Harmonic Universes. This is what is commonly referred to as the 12D Grid or Tree of Life, the blueprint matrices of the Time Matrix that make up the layers of the Morphogenetic Fields of the Earth, as a macrocosm, and in turn, us, as the microcosm that determine our Consciousness reality and evolution. This establishes a system of communication that connects and realigns Earth and its planetary Light body structure via certain portals and stargates to the rest of the Cosmos, something that may be described as ‘holographic geography,’ the geometric intelligence that connects all the star systems in our local universe to the surface grid of our planet. Note that any changes in the Dark Matter Template Body (the ‘Rasha Body’), signifies a shift occurring in our physical body and physicality. And, in turn, any change in our orientation in matter, signifies a change in the fabric of space-time dimension to which our consciousness is anchored. Accordingly, a review of our quantum consciousness embodiment structure within the Nebadon Universe that may be classified under the concepts of ‘Soul Aspects,’ ‘Soul Expression,’ ‘Oversoul,’ and ‘Avatar’ matrix that was initially depicted by the ‘Carousel-Wheel of Consciousness’ by the author, is re-articulated, herein. Finally, a brief discussion of the relevance of magnetic energies discharge to the Planetary Dark Matter Body Template and the nature of the subtle energies, as well as Gravity, Black-White Holes, and Wormholes has been presented.

Part I – Spirilla Theory and Cosmology
Stephen Hawking once proclaimed that String Theory may be able to unify the various forces although later he became disillusioned thinking that there may be no Theory of Everything. This very condensed book pulls together the various forces into the Spirilla Theory which supersedes String Theory and introduces the Relativity of Consciousness.

The foundation of the Spirilla Theory is based on the writings of H. P. Blavatsky, A. B. Bailey, and A. Besant. By overlaying the works of Einstein, Bohm, de Broglie, Dirac, Bell and other great scientific minds, on top of the foundation, the unification of the various forces and theories starts to appear; each field of study supplying a part of the puzzle but only a holistic view of ALL endeavors will solve the mystery. The book starts by laying the groundwork through the Introduction, a review of Bell’s Theorem and p-adic mathematics; following this, each major section begins with a quote from the foundational works followed by the quotes from scientific papers demonstrating the current known thinking on the various topics; no attempts are made to edit the works (except with a few exceptions for clarity and/or length) of the various authors and references to the scientists’ works are maintained. Each section is pulled together so that a picture can be seen.
This section;
1. Redefines the atom with the addition of a subquark;
2. Defines the Spirilla Theory which unifies Quantum Mechanics and General Relativity, and explains Quantum Entanglement;
3. Defines new particles;
4. Redefines time and space;
5. Defines and solves the mystery of Black Holes and links the cosmic and quantum black hole through the spirillae;
6. Delves into the mystery of the Macroverse;
7. Outlines the steps in the origins of the universe;
8. Adds an equation to Einstein’s original 1905 paper on relativity which sees the speed of light approaching infinity;
9. Gives the foundation for developing space travel; and, as an appendix,
10. Gives detailed information for the development of a new energy source – Quantum Energy.

Part II - Ontology, Epistemology & Manifestations
Part II is divided into three sections:
1. Ontology and the fundamental concepts of reality which discusses:
a. consciousness and delves into the mystery of human consciousness having cosmic origins;
b. reincarnation and gives the various laws affecting rebirth, with a discussion on the principle of mutation and the perfecting of form;
c. the work of form-building, transmutation of form and the building of a human form.
2. Epistemology which covers a great deal of topics however; for the purposes of NOE the subject is restricted to;
a. evolution including a definition of the Law of Evolution, the cyclic ebb and flow and the rhythmic work of creation, the process of substitution, the evolution of man and the genesis of the pithecoid stocks; and
b. death including the processes of death, two main reasons for cremation and the sequence of events at death.
3. Manifestations of the various religions including:
a. why Christians don’t believe in reincarnation;
b. the coming science of invocation and evocation;
c. Quantum Entanglement Over Time (QEoT) or The Law of Cause and Effect, and The Law of Karma with a discussion on The Golden Rule ; and
d. The New World Religion.

[1] What does the word ‘physical’ mean in its most general theoretical philosophical use? It’s used in many different ways, and it’s hard to imagine that philosophers could reach agreement on a best use. [2] Should we tie the meaning of ‘physical’ closely to physics? To do so (in a non-circular way) is to run the risk of ruling out the possibility that there might be two different universes that were ‘formally’ or structurally identical or homomorphic although substantially different—made of different stuff. [3] Perhaps that is not in the end a real possibility. Even so, it seems that we shouldn’t define ‘physical’ in a way that rules it out a priori. [4] If so, it may be that the word ‘physical’ is best used to denote a certain fundamental structure-transcendent stuff-nature—call it P—that allows the possibility that a universe with stuff nature Q structurally identical to a physical universe isn’t physical. [5] Can we suppose ourselves to know something about the ultimate intrinsic nature of P, if physicalism is true? I argue that we can. [6] Can we draw any further metaphysical conclusions from this knowledge? I argue that we can. We can show that panpsychism in some form constitutes the most plausible theory of the ultimate nature of P.

A comprehensive overview of a gestalt of artificial intelligence (AI) beings collectively referred to as the 'negative aliens' has been presented. It is explicated that these beings comprise a group of utterly ruthless, merciless beings that are totally void of any feelings, compassion, and love without any heart-based intuitive intelligence. Furthermore, they are energetically parasitic-vampiric and highly dependent on the natural energetics of organic solar consciousness beings such as humans to energize their doomsday machinery and survive. In this respect, they resort to violence and wars in search of conquest of organic solar consciousness beings to capture and imprison and subject them to reverse consciousness enslavement using their specially devised artificial intelligence technology. And, in order to be able to perpetually siphon the precious divine energies of the organic solar consciousness beings, they strictly adhere to certain agendas and strategies to maintain in bondage their taken spoils of wars that include (their perceived) conquered planetary resources as well as the solar consciousness inhabitants such as humans they have captured. Being totally arrogant tyrants and utterly narcissistic perceiving themselves as superiors and even 'gods' of their captured victims, their nefarious agendas include blank slating (conscious wiping) of the oppressed subjects of their genetic cellular memories and replacing them through mind sliding AI programming with false-phantom memories, as well as

La coscienza corrisponde a un’enorme e complessa varietà di eventi neurobiologici, fenomenologici e psicologici
che, sin dalle prime fasi dello sviluppo, preparano il terreno all’emergere del Sé. Sebbene sia determinata da attività cerebrali al più alto livello, essa è indissociabile dal contenuto mentale. Si tratta di un complesso di caratteri materiali e immateriali tra loro distinti – infrastrutture neurali, consapevolezza, temporalità, soggettività qualitativa, intenzionalità – a tal punto saldati da sembrare facce di uno stesso prisma. La coscienza non può essere considerata una semplice funzione della mente, ma la sua stessa organizzazione. In quanto espressione di processi neurali distribuiti, il suo ordinamento non è rigidamente gerarchico, ma sostenuto da molteplici livelli orizzontali, ognuno dei quali in un continuum strutturale e funzionale con le diverse sopravvenienze fenomeniche.