Shelli Joye

A holoflux theory of consciousness as energy is hypothesized and shown to support both local and non-local properties. This thesis emerges from an integral evaluation of evidence drawn from three sources: (1) the holonomic mind/brain theories of Karl Pribram, (2) the ontological interpretation of quantum theory by David Bohm, and (3) the hyperphysics of consciousness developed by Pierre Teilhard de Chardin. Applying an integral methodology to superimpose and correlate seemingly disparate concepts from among these sources and others, a composite theory emerges, a “holoflux” theory of consciousness, after the term favored by Karl Pribram to describe David Bohm’s “holomovement.” This Pribram–Bohm composite holoflux theory is shown to be congruent with established principles of physics, mathematics, and electrical engineering, as well as with what Pierre Teilhard de Chardin termed “hyperphysics.”

What is consciousness and where is it located? In her book, The Electromagnetic Brain, Shelli Joye bravely bridges science and alternative views by revealing the intersection of consciousness studies and Bohm’s theory of an implicate order. Consciousness is much more than just an isolated function of the individual brain and its neurophysiological activities. Joye’s thorough research shows that consciousness is linked to the electromagnetic field that not only encompasses the entire universe but is deeply involved in its creation of matter and the material world.

It is time to transform the way we view the world by working now to reconcile physics with metaphysics, “natural science” with “super-natural science.” A new science requires a new way of looking at the world, of opening our minds to a vision of reality  that is quite different from the one that has largely dominated the West for the last two thousand years. We also need a new generation of serious explorers of the hidden dimensions (psychonauts) to bring back knowledge with which to begin to elicit a map of the multiple dimensions. To support this map, a new science must be developed, one that includes integrated elements of physics and metaphysics, science and religious mysticism. When educated voices have passionately raised this necessity in the past, they have been firmly silenced, ostracized, and ignore.
The work of Pierre Teilhard de Chardin (1881–1955) is a case in point. Teilhard was one of the rare few capable of bridging these two domains, physics and metaphysics, in an experiential life-long search to develop the new science that he called “hyperphysics.”

Jung spent much of his long life working to develop an integrated model of the psyche and the dynamics of various regions of human consciousness operational in the cosmos. In his mature writing, instead of beginning by focusing on the word consciousness, he chose to use the word psyche, an ancient Greek word that translates as “soul” or “butterfly.”  In his essay, “On the Nature of the Psyche,” Jung elaborates his psychological model of  the structure of the psyche. He expressed a growing interest in aligning his observations with the latest models from physics and mathematics, especially his view of what he had originally termed “synchronicity” that he had observed during a period in which he worked intensely with the I Ching oracle. Jung had first used the term synchronicity in 1930, two years before meeting Pauli, to explain the Chinese approach to seemingly non-causal yet what seemed to be clearly interrelated, connected events. In his essays on the psyche, Jung recurrently expresses his longing for some “mathematical basis” to the psyche: “The tragic thing is that psychology has no self-consistent mathematics at its disposal.”  However even without the mathematics he longed for, Jung proceeded to develop a mathematical metphor for elements of the psyche along an axis analogous to the visible light region of the electromagnetic spectrum.

So how and where do the eternal objects connect to concrescing electromagnetic occasions in space-time? Since the eternal objects are not ontologically within space-time, but are by definition eternal and thus in timeless eternity, they cannot be the issue, creation, or product of a society in space-time. Whitehead makes clear that a society of actual occasions in space-time “does not in any sense create the complex of eternal objects.”  Thus, one can only infer that the complex of eternal objects itself has some involvement in the creation of societies.
But then by what vehicle or function do the eternal objects “reach out” from their domain of eternity (the nontemporal, nonspatial, non-corporeal domain) to communicate with and/or to affect or project in any manner the concrescing actual occasion that populate the space-time domain? Unfortunately, Whitehead does not clearly answer this question in any of his future lectures and essays, perhaps due to the limited conceptual tools available in the “pre-digital” age. The closest Whitehead seems to have come in his attempt to articulate a solution is when he states, “It seems as if the careers of waves of light illustrate the transition from the more restricted type to the wider type”[emphasis added].

This paper is about consciousness and how it is structured, and how it may be navigated. Presented here is a psychophysical map, a guide for 21st century psychonauts (those highly inquisitive individuals motivated to explore altered states of awareness, states attained through natural ability, or through drugs, prayer, meditation, dreams, religious rituals, or physical exercises). I have been exploring non-ordinary noetic dimensions for almost fifty years now, ever since, as a young physics student between semesters at Rice University (during the “Summer of Love” in 1967), I first experienced the full impact of ranges and dimensions of my mind tuning in to bandwidths far beyond my normal spectrum of awareness, beyond anything I could ever have previously imagined.
My lifelong search for a map of consciousness began around a small campfire on a lovely Pacific Ocean beach just south of Big Sur, California, at around midnight on a clear July night, shortly after ingesting three small yellow tablets of LSD (“Owsley acid”). Having just completed the third year of a double major program in mathematics and electrical engineering, my vision of the universe was deeply influenced by such things as frequency charts, Fourier and Laplace transforms, and electromagnetic theories describing invisible energy waves. Suddenly all of these dry theories became vividly alive for me, overlaid and energized by the direct visual, auditory, and tactile experience of other entities in an enormous sea of energy. Astonished, I found myself floating on the vast depths of oceans of consciousness that I had never realized lay beyond the shores of my own familiar mind, and I realized that we are all immersed in planetary and galactic energy fields swirling in and out of our own limited islands of awareness.
The map presented in this book is derived from direct experience. It is also an extension of several major new concepts that have emerged in recent quantum physics and brain research, primarily the “holonomic mind/brain” theory put forth by the neurosurgeon Karl Pribram and the cosmology of the “Implicate/Explicate orders” proposed by the British quantum physicist David Bohm. Woven together, a synergy emerges as the holoflux hypothesis, revealing a new map of consciousness in an expanding universe. The holoflux hypothesis presented here offers a new paradigm which is shown to be consistent with physics and found surprisingly to be in accord with the writings and verbal traditions of the numerous metaphysical interpretations brought back by millenia of introspective mystics, saints, and shamanic psychonauts.

Gustav Fechner, the German experimental psychologist, coined the term psychophysics in 1860, publishing the first mathematical equation to model human consciousness.  Fechner assumed that any future approaches to consciousness would include mathematical and physical underpinnings. In 1995, the cognitive scientist and philosopher David Chalmers coined the phrase "the hard problem" as being that of connecting consciousness with some physical substrate.  According to Chalmers, "The really hard problem of consciousness is the problem of experience. Most existing theories of consciousness either deny the phenomenon, explain something else, or elevate the problem to an eternal mystery."  As Chalmers points out, unfortunately, the modern scientific community has not yet produced a model of consciousness supported by mathematics and physics, thus no progress in Fecher's "psychophysics." 
However there is growing interest among the scientific community in string theory, the only branch of mathematical geometry that has successfully explained recent discoveries in high energy particle physics. The mathematical proof of string theory requires the existence of a ten dimensional universe.  But in trying to map consciousness, science continues to limit its data search within time and the three spatial dimensions, ignoring six of string theory's ten dimensions  Perhaps because mainstream science tacitly limits itself to four of the ten dimensions, progress has come to a dead end. Accordingly, the most widely accepted theory among neurophysiologists is that consciousness is somehow a "byproduct" of the electrical sparking of neurons, an accidental epiphenomenon of the activities of nerve-filled wet meat.
This paper considers data beyond the four dimensional constraints of the scientific establishment. It is my contention that many recorded accounts of philosophers, mystics, and shamans can and should be considered as data. My thesis is that these accounts express experience and observation within one or more of the additional dimensions predicted by string theory. Any advance in understanding consciousness must take into account not only the language and domains of mathematics, particle physics, and neurobiology, but also the experiential domains of philosophers and mystics. It is in regarding data from these multiple domains of inquiry that a new model of consciousness will emerge. In this paper I hypothesize a psychophysics of consciousness, woven of strands from mathematics, mysticism, and physics, as well as contemplative participatory practice, to address and solve "the hard problem."

Quantum field theory applied to the electromagnetic field describes all physical phenomena involving electrons and photons , and is called quantum electrodynamics, abbreviated QED.  Stuart, Takahashi, and Umezawa (1978; 1979) propose a mechanism of human memory and consciousness consistent with quantum field theory which they have called quantum brain dynamics (QBD).  They go on to describe a theory in which the polarization of water molecules plays an exceptional part, and on the macro level produces a single resonant water "macromolecule" in bodies of living, water based creatures. Within this polarized, non-local H2O quantum field is embedded an electromagnetic field in the form of a plasma  field.

Almost two thousand years ago, the Indian sage Patañjali, an inheritor of several of these maps, and a noted master navigator of consciousness, composed an integrated set of aphorisms that describe in great detail the structure and dynamics of consciousness within the human being. More than simply a description, however, Patañjali's Yoga Sūtra provides a theory-practice continuum which includes "... effective definitions, explanations and descriptions of key concepts and terms relating to theoria and praxis in Yoga." This paper is an attempt to sketch a pragmatic map of consciousness for a modern techno-digital culture by describing Patañjali's model of the structure and dynamics of consciousness in the languages of science.  The model will be shown to be supported by recently hypothesized theories of consciousness put forward by the Cambridge molecular biologist Johnjoe McFadden , the New Zealand neurobiologist Susan Pockett,  and the Stanford physicist Frank Heile. 
The model presents human consciousness as operating in two distinct modes: 1.) as a fluctuating process of time-based organic memory and symbolic reasoning within the constraints of the physical neuronal systems, and 2.) as a nexus of electromagnetic energy flux aligned axially within and radiating outward from resonant cavities within the human body. I will describe how this model parallels and is supported by Patañjali's description of 1.) the human mindstuff (citta) and its relation to 2.) radiant consciousness (puruṣa).

In this paper I will outline the psychophysical basis of the energy described as Kundalini from a scientifically trained perspective.  I will also present various specific techniques for acquisition of Kundalini experiences derived from several decades of participation in the exploration these contemplative practices.

New evidence supports the idea that consciousness may be operating through an optical network system using biophotons, light “packets” emitted by living cells, a phenomenon that was first  discovered in 1923. It is quite feasible that these biophotons themselves are modulated in some fashion with information transferred from within the DNA configuration.

The Pribram-Bohm holoflux theory, a model describing the topology of consciousness in the universe, is presented here to address the issue posed by David Chalmers in his “hard problem of consciousness.” The theory emerges from an integral evaluation of evidence drawn from two sources: (1) the holonomic mind/brain theories of Karl Pribram, (2) the ontological interpretation of quantum theory by David Bohm. From their work emerges the holoflux theory, after a term proposed by Karl Pribram to express the flow characterized by David Bohm as the “holomovement,” a two-way flow of consciousness between the explicate order and the implicate order. This hypothesis supports both local and non-local phenomena in the observable cosmos.
Sheldrake’s theory of morphic resonance and Ervin László’s holofield theory are examined and shown to be congruent with the holoflux theory.
László’s postulated existence of two domains or dimensions of cosmological architecture, an “A-dimension” equivalent to Bohm’s implicate order and an “M- dimension,” equivalent to Bohm’s explicate, space–time material domain.
Sheldrake’s morphic resonance biological forms are described as products of a Fourier transform-like process between these same two domains.
Concluding remarks support the congruence of the Pribram–Bohm topological model with other major paradigms of consciousness, including those elaborated by Chalmers, Lilly, Block, and Teilhard de Chardin.

A science of consciousness, a psychophysics, integrated within the unified maps of science would include consciousness as a formal category of measurable energy within its boundaries. Such an integrated science would transform the relationship of the human phenomenon with the natural world and open up vast dimensions for human exploration. Unfortunately modern science, with its reliance on the gathering of measurable,

My thesis is that a new approach to aesthetics can catalyze the transformation of consciousness from exclusively mental-bound operations into a receptive supersensible state. This sudden metamorphosis can be seen as a reactivation (as well as a retrofitting, perhaps) of a mode of pre-verbal consciousness which the author contends was the common operation of the human mind prior to the development of human language. It is the same mode of awareness sought by shamanic practices.

In the creation of art, a supersensible aesthetics may help induce this emergent integral consciousness, as foreseen by Gebser, without loss of previous evolutionary structures.

Such an aesthetics of the sublime has the ability open up truly new "organs of perception" in the viewer, perceptual systems that have been emerging recently and now become available to individual and collective human conscious experience. Such modes offer previously unimaginable new ways of embracing the multiple dimensions beyond space and time, and of connecting the collective human psyche that has become increasingly fragmented in the digital metaverse.

An Appendix is included with paintings by the author created from direct exploration of n-dimensional states to invoke supersensible perception.

Tibetan Tantric Psychophysics should appeal to anyone seeking a cohesive map of human consciousness and practical guidance as to how to proceed at any stage in the development of new modes of perception and new regions of awareness. The material offers a variety of integrated approaches useful not only to the contemplative practitioner but also to those seeking a deeper understanding of consciousness itself: what it is, and why it is, and what might be done with it. Congruent maps of consciousness developed in Tibet are laid out in detail to provide a practical framework of understanding for philosophers, and the general reader, but should be of particular interest to those who are actively exploring these new regions of consciousness.

Marie Joseph Pierre Teilhard de Chardin  (1881-1955) was a rare combination of scientist, priest, and mystic whose profound legacy is revealed in his voluminous essays that taken together, lay the foundation for a science of consciousness, a hyperphysics that maps and sheds light upon the dynamics of consciousness  in an evolving universe.
The import of Teilhard’s work cannot be underestimated. It is a sad fact that, in our 21st century, we continue to find minimal interest among the communities of physical scientists to explore areas of congruence between the measured maps of physical science and the explored maps of consciousness that have been revealed to us through generations of saints and introspective mystics. Ironically the mystics seldom have had sufficient training or interest in science to model their discoveries in scientific language, while few scientists have found time and interest (under the tacit threat of ridicule or censure) to explore consciousness seriously, let alone to make with any sustained attempt to articulate a hard-science basis for consciousness.
Teilhard was one of an exceedingly rare few: a priest, mystic, and scientist who wrote extensively and produced, in scientific terms and with great clarity, a complete model describing the evolution of consciousness in the universe. He left us a legacy that he hoped would forge a new mysticism, a science-based experiential analysis and mapping of the geometry and dynamics of an evolving consciousness. In an optimistic note, Teilhard, paleontologist, geologist and priest, at the age of 72, in sight of St. Helena on passage from New York, writes: “It is with irrepressible hope that I welcome the inevitable rise of this new mysticism and anticipate its equally inevitable triumph.”

The material offered here is an integration of slides and commentary developed originally in a series of public presentations, based upon my doctoral research, published in my dissertation, and subsequently refined over the past two years at the following conferences:

Society for Consciousness Studies Conference,
May 2015, San Francisco, California

Foundations of Mind Conference,
May 2016, Berkeley, California

Science & Nonduality Conference,
August 2016, Titignano Castle, Italy

Science & Nonduality Conference,
October 2016, San Jose, California

Foundations of Mind Conference,
January 2017, San Francisco, California

Science & Nonduality Conference,
August 2017, Titignano Castle, Italy

The approach taken is trans-disciplinary, one that considers and relates established concepts not only from the extensive neurophysiological research findings of Karl Pribram and the ontological understanding of quantum physics developed by David Bohm, but also from readings in philosophy, religion, mysticism, and direct perceptual, introspective, cognitive experience.

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.

It is proposed that consciousness manifests as modulated radiant electromagnetic energy resonating in and between two regions, an explicate space-time order and a nondual implicate order. In such a model, the range of human consciousness is a function of the bandwidth of mind in the frequency domain. The hypothesis emerges from an integration of two paradigms: (1) the holonomic mind/brain theory of Karl Pribram, and (2) the ontological interpretation of quantum theory by David Bohm. The composite model, known as the Pribram-Bohm holoflux hypothesis, addresses observed phenomena of non-locality, both spatially and temporally. Holoflux is a term suggested by Karl Pribram to describe David Bohm's " holomovement " of information-energy cycling between an outer explicate order and an interior implicate order. Bohm came to the conclusion that consciousness will eventually be found to be primary within the actuality of the implicate order. Pribram's decades of laboratory data convinced him that memory storage and retrieval follows a holographic Fourier process of transformation between frequency and time domains (i.e., simultaneous resonance between frequency spectra observed within the implicate and explicate orders). This Pribram–Bohm composite holoflux theory is found to be congruent with established principles of radio communication engineering. In Bohm's explicate space-time domain, the holoflux spectra manifest as electromagnetic shells of information, or isospheres. Each isosphere has a unique tunable wavelength equal to its diameter, and each isosphere is separated by one Planck length. Information imprinted on the holosphere resonates with nonlocal holoflux within the implicate order, which is outside of space-time, at the bottom of space beginning below 10-35 m. Extending the panpsychist paradigm that consciousness is inherent in the structure of the universe, the holoflux theory describes a single dynamic nondual but tunable energy, cycling mathematically, lens-like, in a process of transformation between two domains, the explicate order and the implicate order.

Quantum field theory as applied to the electromagnetic field describes all physical phenomena involving electrons and photons and is called quantum electrodynamics, abbreviated QED. Takahashi and Umezawa propose a mechanism of human memory and consciousness consistent with quantum field theory which they have called quantum brain dynamics (QBD). The QBD theory of field quantum effects coincides with the approach of Karl Pribram in postulating the frequency domain (as contrasted with space-time) as the primary source of memory resonance and modulated consciousness operational within living systems. A hypothesis of consciousness in the frequency domain, congruent with David Bohm’s implicate order, appears to be directly supported by several recently published electromagnetic field theories of consciousness. These theories supports the possibility that consciousness can be tuned, broadcast, and received in various quantum frequency bands other than conventional thought ranges, providing support to the claimed experiences of mystics and psychonauts down through the ages.

Globalization has exacerbated conflict among varied and ever-changing cultural belief systems. In the absence of an ethical consensus, it is useful to consider the implications of a virtual reality metaverse. As defined here, this metaverse contains the multiverses and all universes past and present, and also David Bohm's implicate order, in which all information is seen to have been (is, and will be) continuously recorded, stored, and superpositioned within a nonlocal, spaceless, timeless, transcendent domain. If nothing is lost, and everything is interconnected in one Whole, then the consequences of every choice and action become of universal significance. This chapter develops a topological model of reality as a conscious metaverse. The model supports both local and nonlocal properties of the observable universe. The hypothesis emerges from an integral evaluation of evidence drawn from: (a) the holonomic mind/brain theories of Karl Pribram, and (b) the ontological interpretation of quantum theory by David Bohm.

The Pribram-Bohm holoflux theory of consciousness views reality as one energy, cycling mathematically, lens-like, in a process of transformation manifesting in three regions, modes, or hypostases: (1) electromagnetic energy in space–time, (2) holoflux energy in the transcendent, implicate order, and (3) vibrating isospheres at the boundary, the transition gap separating the implicate from the explicate orders.

The holofield theory of Ervin László correlates well with an essential concept of the Pribram-Bohm holoflux theory of consciousness, specifically in the postulated existence of two domains or dimensions of reality, an “A-dimension” equivalent to Bohm’s implicate order or Pribram’s frequency flux domain, and an “M-dimension,” equivalent to Bohm’s explicate, space–time material domain.
In agreement with John Archibald Wheeler, who held that information is even more fundamental to the universe than energy, László describes an “information field,” which he also calls the “A-field,” lying outside of space–time and yet interacting dynamically with material manifesting in space and time.

In his essay “On the Nature of the Psyche” Jung (1946) models the psyche using “… the simile of the spectrum…”  from “infra-red” to “ultra-violet”, mapping the range of the psyche from “unconscious” to “conscious“, and from “instinct” to “spirit”.  He goes on to express interest in “…the relative or partial identity of psyche and physical continua…” and urges a “…bridging over the seeming incommensurability between the physical world and the psychic … by means of mathematical equations.” 
This paper will explore links between the psyche and the physical world using mathematical equations from information theory.  Electromagnetic signals in timespace and the mathematical functions by which they are modulated will be considered as analogs to Jung’s “physical world and the psyche.”
I will first review Jung’s image of the psyche and describe his use of the spectrum analogy, then compare his observations to a model from information signal processing by introducing the concept of Euler’s Theorem and the Fourier transform.  I will discuss how it is the nature of reality for mathematics to intertwine inextricably with physical nature, and will describe how Fourier transforms might function within known physiological brain structures to provide a mechanism and locus whereby the psyche may manifest within various spectral ranges of Jung’s “unconscious” and the mutation of consciousness itself. Finally, I will provide examples to support these speculations from the contemplative communities of Taoist and Integral yoga.

The Pribram-Bohm holoflux theory, a model describing the topology of consciousness in the universe, is presented here to address the issue posed by David Chalmers in his “hard problem of consciousness.” The theory emerges from an integral evaluation of evidence drawn from two sources: (1) the holonomic mind/brain theories of Karl Pribram, (2) the ontological interpretation of quantum theory by David Bohm. From their work emerges the holoflux theory, after a term proposed by Karl Pribram to express the flow characterized by David Bohm as the “holomovement,” a two-way flow of consciousness between the explicate order and the implicate order. This hypothesis supports both local and non-local phenomena in the observable cosmos.
Sheldrake’s theory of morphic resonance and Ervin László’s holofield theory are examined and shown to be congruent with the holoflux theory. László’s postulated existence of two domains or dimensions of cosmological architecture, an “A-dimension” equivalent to Bohm’s implicate order and an “M-dimension,” equivalent to Bohm’s explicate, space–time material domain. Sheldrake’s morphic resonance biological forms are described as products of a Fourier transform-like process between these same two domains.
Concluding remarks support the congruence of the Pribram–Bohm topological model with other major paradigms of consciousness, including those elaborated by Chalmers, Lilly, Block, and Teilhard de Chardin.

Gustav Fechner, the German experimental psychologist, coined the term psychophysics in 1860, publishing the first mathematical equation to model human consciousness. Fechner assumed that any future approaches to consciousness would include mathematical and physical underpinnings. In 1995, the cognitive scientist and philosopher David Chalmers coined the phrase "the hard problem" as being that of connecting consciousness with some physical substrate.  According to Chalmers, "The really hard problem of consciousness is the problem of experience. Most existing theories of consciousness either deny the phenomenon, explain something else, or elevate the problem to an eternal mystery." As Chalmers points out, unfortunately, the modern scientific community has not yet produced a model of consciousness supported by mathematics and physics, thus no progress in Fecher's "psychophysics." 
However there is growing interest among the scientific community in string theory, the only branch of mathematical geometry that has successfully explained recent discoveries in high energy particle physics. The mathematical proof of string theory requires the existence of a ten dimensional universe.  But in trying to map consciousness, science continues to limit its data search within time and the three spatial dimensions, ignoring six of string theory's ten dimensions  Perhaps because mainstream science tacitly limits itself to four of the ten dimensions, progress has come to a dead end. Accordingly, the most widely accepted theory among neurophysiologists is that consciousness is somehow a "byproduct" of the electrical sparking of neurons, an accidental epiphenomenon of the activities of nerve-filled wet meat.
This paper considers data beyond the four dimensional constraints of the scientific establishment. It is my contention that many recorded accounts of philosophers, mystics, and shamans can and should be considered as data. My thesis is that these accounts express experience and observation within one or more of the additional dimensions predicted by string theory. Any advance in psychophysics must take into account not only the language and domains of mathematics, particle physics, and neurobiology, but also the experiential domains of philosophers and mystics. It is in regarding data from these multiple domains of inquiry that a new model of consciousness will emerge. In this paper I hypothesize a psychophysics, woven of strands from mathematics, mysticism, and physics, to address and solve "the hard problem."

Modern science is self-limiting.  It considers as data only those phenomena that can be repeatedly measured in time and space, and it attempts to approach consciousness only as an epiphenomenon arising from electrically firing neurons in wet organic life.  Unfortunately, the domain of experiential data is myopically invisible to this "scientific worldview."  Thus the claims and insights of mystics, philosophers, shamans, and priests have been generally devalued and marginalized to the point of dismissal.  Nevertheless some scientists in the 20th century have allowed deep thinking and experience to take them beyond normally imposed limitations.  Such include Carl Jung, Pierre Teilhard de Chardin, Alfred North Whitehead, and Norbert Wiener.
I will lay out a basis for his scientific approach to the noosphere in the evolution of consciousness, supported by an electromagnetic field theory of consciousness which has arisen in the past decade by the Cambridge genetic researcher Johnjoe McFadden , and the New Zealand neurobiologist Susan Pockett.

In discussing the nature of the electromagnetic society and natural Law, Whitehead concludes by saying, “It is the ideal of mathematical physicists to formulate this systematic law in its complete generality for our epoch.” The Whiteheadian electromagnetic nexus in the human being merits further exploration and development in all dimensions, and may be modeled and explored by way of the modern mathematical transforms of information and communication theory.

Throughout history the circle has been consistently regarded both as an important metaphysical concept and symbol, as well as a practical object of aesthetic creation and shamanic, ritualistic, magical usage, often used to define an area that is special, that is sacred, that is protected.  Accordingly numerous rituals using circles have evolved in the past throughout the world.  Knowledge of these rituals is important for the shaman, for they offer a way to tap into the cumulated energy of all of these rituals carried out with focused consciousness in the past, through the performance of rituals in the present that have a multidimensional resonance, that is, which set up harmonically sympathetic vibrations bridging states of non-ordinary reality with ordinary reality to reveal states of extra-ordinary reality.
This paper will focus on the use of the sacred circle in shamanic practices within two different cultures, the Amerindian Navajo culture and the Tibetan Buddhist culture, both of which have for many centuries and continue into the present day to create ritually efficacious magic circles using a technique known as sandpainting.  The Navajo and Tibetans have both preserved their systems of psychophysical transformation, ritual, art and natural philosophy up to the present day.

As described by the author, Dr. V.G. Rele, in the Preface, this book was first introduced as a paper read before the Bombay Medical Union in 1926.  It was so well received that encouragement was given to publish the paper as a book for those interested in "the science of Yoga."    In this work, the author attempts to give a physiological explanation of the powers which the Yogis attain by their methods. Rele spends some time extolling the virtues of internal meditation on the thalamus, due to its being a central hub or nexus for a myriad of sympathetic and parasympathetic nerve systems from throughout the body.  He states  "by a conscious control over the udana-prana (thalamus), suppresses all incoming and outgoing sensations in it, and the suppression is necessary to prevent that distraction of the mind which he is anxious to control."  Rele states that a perfect adept in Kundalini Yoga should be able to move the focus of consciousness out from the captivity of the Brahma-randhra and out of the brain into the  "bigger cavity surrounding the brain and the spinal-cord, known as ākāsha."  In this state there will arise awareness of a much wider field of perception and the yogi "becomes absorbed in the Infinite Intelligence from which it emanated."

This placeholder for a longer paper currently being prepared, contains a Chart showing correlations among the theories of consciousness from the following:
Sigmund Freud, Carl Jung, Teilhard de Chardin, Patanjali, Christianity, Vedanta, Rudolf Steiner, William Tiller, and Shelli Joye

Our world teeters on the edge of massive change and yet much of our communication is locked into an abstracted, historically and culturally conditioned, verbally conceptual view of this world, limiting what we can convey to others, and blinding our own perception from potential solutions for the many problems of existence at this stage of the evolution of humankind.    This paper will explore three issues for consideration in preparation for any global dissemination of the new paradigm forseen as the birth of complex holism in an integral consciousness:
1. Identification of target population group(s)
2. Selection of communication platform
3. Symbolic/lingual considerations

Part 2 - Presentation notes and images from presentation given on May 30, 2014 at the Conference of the Society for Consciousness Studies, San Francisco.  Video of presentation can be viewed at
https://www.youtube.com/watch?v=zui3H4A51cY

(File 3 of 5)  Presentation notes and images from presentation given on May 30, 2014 at the Conference of the Society for Consciousness Studies, San Francisco.  Video can of presentation can be viewed at
https://www.youtube.com/watch?v=zui3H4A51cY

(File 4 of 5) Notes and Images from presentation given on May 30, 2014 at the Conference of the Society for Consciousness Studies, San Francisco. Video of presentation can be viewed at
http://www.youtube.com/watchv=zui3H4A51cY&feature=youtu.be

A holoflux theory of consciousness as modulated energy is hypothesized and shown to support both local and non-local properties. This thesis emerges from an integral evaluation of evidence drawn from: (1) the holonomic mind/brain theories of Karl Pribram, (2) the ontological interpretation of quantum theory by David Bohm. Applying an integral methodology to superimpose and correlate seemingly disparate concepts from among these sources and others, a composite theory emerges, a "holoflux" theory of consciousness, after the term favored by Karl Pribram to describe David Bohm's "holomovement" between an explicate order and an implicate order. This Pribram-Bohm composite holoflux theory is shown to be congruent with established principles of physics, mathematics, and electrical engineering. Extending the panpsychist paradigm that consciousness is inherent in the structure of the universe, the thesis describes a dynamic energy process bridging the explicate space-...

A physiology of consciousness is elaborated, based upon implications of the Pribram-Bohm hypothesis (developed in Part I of this series). The model presented here is in sharp contrast to the prevailing conviction among neuroscientists that consciousness will eventually be discovered to be a physiological epiphenomenon of neuronal electrical impulses firing in the brain. In contrast, the Pribram-Bohm theory holds that consciousness, inherent in what Bohm views cosmologically as "the Whole," manifests as a dynamic conscious energy resonance bridging the explicate space-time domain with the nonlocal, transcendent flux domain termed the "implicate order." Presented in Part I, the Pribram-Bohm hypothesis posits a relatively infinite ether-like ground of innumerable quantum black holes, or "holospheres," centrally located at every point in cosmological space. Being nonlocal, the implicate order is clearly a singularity, yet topologically accessible at each an...

A holoflux theory of consciousness as modulated energy is hypothesized and shown to support both local and non-local properties. This thesis emerges from an integral evaluation of evidence drawn from: (1) the holonomic mind/brain theories of Karl Pribram, (2) the ontological interpretation of quantum theory by David Bohm. Applying an integral methodology to superimpose and correlate seemingly disparate concepts from among these sources and others, a composite theory emerges, a “holoflux” theory of consciousness, after the term favored by Karl Pribram to describe David Bohm’s “holomovement” between an explicate order and an implicate order. This Pribram–Bohm composite holoflux theory is shown to be congruent with established principles of physics, mathematics, and electrical engineering. Extending the panpsychist paradigm that consciousness is inherent in the structure of the universe, the thesis describes a dynamic energy process bridging the explicate space–time domain with a trans...

This paper explores an evolutionary integral aesthetics arising at the end of a two hundred year arc beginning with Immanuel Kant's establishment of modern aesthetic theory, and culminating with Jean Gebser's integral mutation of consciousness described in The Ever Present Origin. I examine Kant's aesthetics of the sublime as an early opening into Gebser's integral mutation of consciousness, and describe how an encounter with the sublime can boost the mind into wider bandwidths of consciousness with the activation of an integral perception. Beginning with the concept of the sublime in art, I describe how supersensible perception might be evoked and developed through encounter with the sublime. I then examine how experiences of the sublime through encounters with natural phenomena and works of art have the ability to suspend rational and verbal modes of cognition, clearing the way for the rise of supersensible states and the opening into a wider awakening of integral ...

A physiology of consciousness is elaborated, based upon implications of the Pribram-Bohm hypothesis (developed in Part I of this series). The model presented here is in sharp contrast to the prevailing conviction among neuroscientists that consciousness will eventually be discovered to be a physiological epiphenomenon of neuronal electrical impulses firing in the brain. In contrast, the Pribram-Bohm theory holds that consciousness, inherent in what Bohm views cosmologically as “the Whole,” manifests as a dynamic conscious energy resonance bridging the explicate space–time domain with the nonlocal, transcendent flux domain termed the “implicate order.” Presented in Part I, the Pribram-Bohm hypothesis posits a relatively infinite etherlike ground of innumerable quantum black holes, or “holospheres,” centrally located at every point in cosmological space. Being nonlocal, the implicate order is clearly a singularity, yet topologically accessible at each and every point within space, con...

It is proposed that consciousness manifests as modulated radiant electromagnetic energy resonating in and between two regions, an explicate space-time order and a nondual implicate order. In such a model, the range of human consciousness is a function of the bandwidth of mind in the frequency domain. The hypothesis emerges from an integration of two paradigms: (1) the holonomic mind/brain theory of Karl Pribram, and (2) the ontological interpretation of quantum theory by David Bohm. The composite model, known as the Pribram-Bohm holoflux hypothesis, addresses observed phenomena of non-locality, both spatially and temporally. Holoflux is a term suggested by Karl Pribram to describe David Bohm's "holomovement" of information-energy cycling between an outer explicate order and an interior implicate order. Bohm concluded that consciousness will eventually be found as primary within the actuality of the implicate order . Pribram's decades of laboratory data, collected o...

A holoflux theory of consciousness as energy is hypothesized and shown to support both local and non-local properties. This thesis emerges from an integral evaluation of evidence drawn from three sources: (1) the holonomic mind/brain theories of Karl Pribram, (2) the ontological interpretation of quantum theory by David Bohm, and (3) the hyperphysics of consciousness developed by Pierre Teilhard de Chardin. Applying an integral methodology to superimpose and correlate seemingly disparate concepts from among these sources and others, a composite theory emerges, a “holoflux” theory of consciousness, after the term favored by Karl Pribram to describe David Bohm’s “holomovement.” This Pribram–Bohm composite holoflux theory is shown to be congruent with established principles of physics, mathematics, and electrical engineering, as well as with what Pierre Teilhard de Chardin termed “hyperphysics.” Extending the panpsychist paradigm that consciousness is inherent in the structure of the u...

A holoflux theory of consciousness as modulated energy is hypothesized and shown to support both local and non-local properties. This thesis emerges from an integral evaluation of evidence drawn from: (1) the holonomic mind/brain theories of Karl Pribram, (2) the ontological interpretation of quantum theory by David Bohm. Applying an integral methodology to superimpose and correlate seemingly disparate concepts from among these sources and others, a composite theory emerges, a "holoflux" theory of consciousness, after the term favored by Karl Pribram to describe David Bohm's "holomovement" between an explicate order and an implicate order. This Pribram-Bohm composite holoflux theory is shown to be congruent with established principles of physics, mathematics, and electrical engineering. Extending the panpsychist paradigm that consciousness is inherent in the structure of the universe, the thesis describes a dynamic energy process bridging the explicate space-...

This paper explores an evolutionary integral aesthetics arising at the end of a two hundred year arc beginning with Immanuel Kant's establishment of modern aesthetic theory, 2 and culminating with Jean Gebser's integral mutation of consciousness described in The Ever Present Origin. 3 I examine Kant's aesthetics of the sublime as an early opening into Gebser's integral mutation of consciousness, and describe how an encounter with the sublime can boost the mind into wider bandwidths of consciousness with the activation of an integral perception. Beginning with the concept of the sublime in art, I describe how supersensible perception might be evoked and developed through encounter with the sublime. I then examine how experiences of the sublime through encounters with natural phenomena and works of art have the ability to suspend rational and verbal modes of cognition, clearing the way for the rise of supersensible states and the opening into a wider awakening of integ...

Two Key Patanjali Sutras.docx March 2012 1 Patañjali's Yoga Sutras Sadhana Pada II.1 The following Sūtras in this chapter describe different types of yogic practices to quiet the personality in general and the various mental subsystems in particular. It is no good to learn to quiet the mind initially only to have addictive impulses, memories, even creative thoughts continually arising to break the silence that is sought. Instructions in this chapter range from encouraging hatha yoga, to liturgical worship to develop a personal relationship with God, to breathing exercises, all helping the practitioner find inner quiet and assurance that the silence will not be broken for the required sustained period in order to bring about experience of another mode of consciousness beyond the linear, beyond the temporal, into the eternal radiance of puruṣa. Due to constraints of this paper however we will not explore further the rich details found in this chapter. III. Vibhūti-­‐Pāda: Dhāranā,...